im; 
 

 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 THE STORY 
 
 THE LIFU MISSION. 
 
 8ERKEL0UW 
 
 BOOKQEALFR8 
 
 RfONE)
 
 PKINTKI) BY BALLANTVNB AND COMPANY 
 EDINBURGH AND LONDON
 
 NATIVES OF LIFU PAPLTYNS.
 
 THE STORY 
 
 OF 
 
 THE LIFU MISSION 
 
 BY THE 
 
 REV. S. M'FAELANE 
 
 MI8SIONABY OF THE LONDON MISSIONAET SOCIETY 
 
 LONDON 
 JAMES NISBET & CO., 21 BERNERS STREET 
 
 MDCCCLXXIU
 
 PREFACE. 
 
 THE Story of the Lifu Mission was not originally in- 
 tended for publication. The greater part of it was written 
 in verse, expressly for friends in Manchester, during the 
 leisure hours of the few months that we were prohibited 
 from teaching and preaching to the Lifuans. When 
 allowed to continue our work, we had neither the time 
 nor the inclination to write verses. Our friends, who 
 were probably more interested in the story than charmed 
 by the poetry, expressed a strong desire to have the 
 account in prose ; and with no other object than to gratify 
 that wish, and perhaps contribute a few papers to some 
 periodical, we undertook the somewhat prosy work of 
 writing " The Story of the Lifu Mission." 
 
 We have simply gone back in thought and lived our 
 fourteen years' of missionary life over again. The Lifu 
 Mission has a thrilling history, furnishing material for 
 a large volume ; but our object has been not to try how 
 long we can make our story, but rather in how few words 
 we can fully and clearly relate it. 
 
 Writing is not our forte. We would rather be doing 
 the work than writing about it ; but having been urged 
 
 1329871
 
 Vl PREFACE. 
 
 by those who have seen the manuscript since our arrival 
 in England, and in whose judgment we have perfect 
 confidence, to complete and publish it, we offer it to 
 the public, hoping that it may tend to prevent the 
 recurrence of such proceedings on the part of Govern- 
 ment officials as those which disgraced the French flag 
 at Lifu, and also that it may encourage and stimulate 
 those who are in sympathy with the great work the 
 truest of all reforms evangelising the world. 
 
 ALEXANDBA ROAD, BEDFORD, 
 April 21, 1873.
 
 CONTENTS. 
 
 CHAP. PAGE 
 
 I. LIFU ITS SITUATION, PHYSICAL FEATURES, AND INHABITANTS, 1 
 
 II. SUPERSTITION, TRADITIONS, AND SOCIAL STATE, . . 13 
 
 III. INTRODUCTION OF CHRISTIANITY PAO, THE FIRST MISSIONARY 
 
 EARLY STRUGGLES, . * . :i . . . 24 
 
 IV. SPREAD OF THE GOSPEL UNDER PAO IMPORTANT CONCESSIONS 
 
 NEW TEACHERS, '. . . . . , 35 
 
 V. FURTHER EVANGELICAL TRIUMPHS ARRIVAL OF ROMAN 
 
 CATHOLIC PRIESTS, . . . .48 
 
 VI. A TOUR AMONG SOUTH SEA MISSIONS ROMANCE AND REALITY, 63 
 
 VII. THE NATIVE CHURCH IN LIFU DEATH OF PAO MAY MEETINGS, 76 
 
 VIII. FORMATION OF CHURCHES BUILDING OPERATIONS NATIVE 
 
 STUPIDITY, . . . . . .86 
 
 IX. THE MISSIONARY HIS CRITICS ENCOURAGEMENTS AND 
 
 TRIALS, . ... . . . .98 
 
 X. ESTABLISHMENT OF LAWS THE PRIESTS AND THE MISSION- 
 ARIES COLLISION, . . . . ' . 112 
 
 XI. LANDING OF FRENCH TROOPS EXULTATION AND MACHINA- 
 TIONS OF THE PRIESTS, . . - . . ' . 124 
 
 XII. FURTHER INTERFERENCE AND INCREASE OF TROUBLE, -. 141 
 
 XIII. ATTACK ON THE MISSION ARRESTMENT OF THE WORK A 
 
 PAPIST CHIEF, . . 153 
 
 XIV. PEACE RESTORED ARRIVAL OF THE " DAY SPRING " THE 
 
 WORK RESUMED, . . 7 . 168 
 
 XV. THE GOVERNOR BAFFLED HIS POLICY HARDSHIPS OF THE 
 
 NATIVES, ....... 180
 
 VI 11 CONTENTS. 
 
 CHAP. PAOR 
 
 XVI. MEMORIAL TO THE EMPEROR, AND HIS BEPLT CONCILIATORY 
 
 MEASURES DELAYS, . . . . .195 
 
 XVII. SUMMARY OF RESULTS TO ALL PARTIES, . . . 209 
 
 XV II I. MISTAKES NATIVE DISLIKE OF THE FRENCH BULA'S CASE, . 220 
 MX. THE COVKRNOR'S DECISIONS POLICY AND TREATMENT OF 
 
 THE MISSION, . . . j . . . 236 
 
 XX. UVEA AS A MISSION-FIELD THE PRIESTS AND TEACHERS 
 
 MISSIONARY ORDERED OFF, .... 250 
 
 XXI. MR ELLA PERMITTED TO OFFICIATE HIS TROUBLES 
 
 CRUELTIES, . . .... . 261 
 
 XXII. ARRIVAL OF A COMMISSION BULA'S CASE, . . . 275 
 
 -\X1II. PHYSICAL FEATURES NATIVE CHARACTER MAEE AS A MIS- 
 SION FIELD, ...... 283 
 
 XXIV. THE PRIESTS AT MARE AGGRESSIONS THEIR POLICY, AND 
 
 ITS FAILURE, . . . . . . 295 
 
 XXV. MARE UNJUST DIVISION OF THE ISt-AND CRUELTY TO THE 
 
 NATIVES THEIR EYES OPENED, . . . . 308 
 
 XXVI. COMMISSION OF INQUIRY WITHDRAWAL OF THE TROOPS 
 
 LESSONS, . . - . . . . . 324 
 
 XXVII. MISSION EXTENSIONS NEW GUINEA AS A FIELD DIFFI- 
 CULTIES, . . . . . . . 343 
 
 JOURNAL OF A MISSIONARY VOYAGE TO NEW GUINEA, . 355
 
 THE STORY 
 
 OP 
 
 THE LIFU MISSION. 
 
 i. 
 
 SITUATION AND DISCOVERY OF LIFU GEOLOGICAL FEATURES PHYSICAL 
 FEATURES WELLS BARRENNESS OF THE ISLAND DIVISION OF THE 
 ISLAND DEPOPULATION, CAUSES OF MODE OF LIFE OF THE INHABI- 
 TANTS LANGUAGE MANNERS AND CUSTOMS NATIVE WARS FEAST- 
 ING AND DANCING SIWELEWEL SINGERS MEN SINGERS PREACHING 
 CHRIST TO THEM. 
 
 LIFU is the largest and most populous island of a small 
 archipelago, about sixty miles to the east of New 
 Caledonia, called the Loyalty Group. The Islands 
 which compose Ihis group are Lifu, Mare, Uvea, 
 Toka, and four islets between Lifu and Mare, two 
 of which are inhabited. The highest point of these 
 islands not exceeding about two hundred and fifty 
 feet, will sufficiently explain why Captain Cook sailed 
 along the eastern coast of New Caledonia without dis- 
 covering them. They were not known until about ] 803 ; 
 and M. Dumont d'Urville was the first to make a hydro- 
 graphic chart of the group. 
 
 It is not my intention here to enter upon the question 
 of coral formations. Elaborate descriptions of coral 
 
 A
 
 2 THE STORY OF THE LIFU MISSION. 
 
 islands are easily procured. I may just say that coral 
 islands may be divided into three classes. 1. Volcanic 
 islands, which are mountainous. 2. Crystal islands, 
 which sometimes rise to an elevation of 500 feet, arid 
 often exhibit precipitous cliffs, and contain extensive 
 caverns. 3. True coral islands, or atolls, which consist 
 merely of a narrow reef of coral surrounding a central 
 lagoon, and very often of a narrow reef perhaps half a 
 mile in breadth clothed with luxuriant vegetation, 
 bordered by a narrow beach of snowy whiteness, and 
 forming an arc, the convexity of which is towards the 
 prevailing wind, whilst a straight line of reef, not gene- 
 rally rising above the reach of the tide, forms the chord 
 of the arc. 
 
 Lifu and such islands as Mangaia and Savage Island 
 belong to the second class of islands, comparatively few 
 in number, which are composed of coral rocks, more or 
 less modified by the action of air, water, and other 
 agents. These islands do not exhibit the picturesque 
 beauty of the first class, nor the soft and gentle loveli- 
 ness of the third, which has received the enthusiastic 
 praise of all voyagers in the South Seas ; still they are 
 beautiful in their own peculiar way. 
 
 Geologically speaking, Lifu is evidently young. At 
 first it was entirely under water, then composed of reefs 
 inclosing a vast lake, and ultimately uplifted, by the 
 convulsions of nature, from the bosom of the sea. From 
 different parts of the coast it appears that these up- 
 heavings have occurred at four distinct periods; and 
 from the numerous fossil shells that may be found em-
 
 THE STORY OF THE LIFU MISSION. 3 
 
 bedded in the rocks about six feet above high water 
 mark, many of which retain a part of their colour, and 
 nearly all of the same kind to be found living round the 
 coast, it is evident that the last upheaval must have been 
 of a recent date. 
 
 After the first uplift, Lifu would no doubt be like what 
 Uvea is now, with its interior lagoon and islets. 
 
 Lifu is about fifty miles in length and twenty-five in 
 breadth. The surface is rocky, with here and there 
 patches of cultivable land, where the natives make their 
 plantations. There are several large caverns throughout 
 the island containing good fresh water on a level with 
 the sea, which rises and falls with the tide. This led 
 me to suppose that water might be found on any part of 
 the island, a supposition that has proved correct. Hav- 
 ing tried the experiment neUr our house, we were 
 rewarded by finding water at the depth of seventy feet 
 (our elevation above the sea) oozing through the sides of 
 the well, and by digging two or three feet below low 
 water mark we have a constant supply of good water. 
 The natives have dug wells at many of the inland vil- 
 lages, and in every case have found water at the level of 
 the sea. As you approach the sea-coast the water be- 
 comes brackish. Three or four wells have been sunk by 
 foreigners at different distances from the beach, varying 
 from fifty to five hundred yards ; they have found the 
 water differing in degrees of brackishness in proportion 
 to the distance from the sea. 
 
 There is no probability that Lifu will ever become of 
 much commercial importance. Colonisation is out of
 
 4 THE STORY OF THE LIFU MISSION, 
 
 the question, as there is not an acre of land on the island 
 upon which a plough can be used. The thin coating of 
 soil that covers parts of the rocky surface of the island 
 will supply the natives with an abundance of the natural 
 productions usually found upon coral islands, viz., yams, 
 taro, bananas, cocoanuts, sweet potatoes, sugar-cane, &c., 
 so that they need never be in want of food ; but it will 
 not yield sufficient to allow the exportation of native 
 produce to become very great. Cotton appears to be the 
 only foreign plant from which the natives are likely to 
 derive much benefit. The climate is very favourable to 
 its growth, and the natives are beginning to appreciate 
 its value. 
 
 Lifu is divided into fifty-five villages, containing an 
 aggregate population of about seven thousand, six thou- 
 sand of whom are Protestants, the remainder Roman 
 Catholics. The population is, like that of nearly all the 
 islands in the Pacific, on the decrease. This phenomenon 
 of depopulation is observed wherever the European comes 
 into contact with the black. It is not only that their 
 lives, religion, and political institutions are changed, 
 but they become subject to European diseases and epi- 
 demics without possessing European remedies ; and they 
 have not the stamina of Europeans to withstand disease. 
 
 Their mode of life is very simple and primitive. Each 
 family has its own plot of land, which is hereditary. 
 The bush is cleared by the axe and by fire, the ground 
 dug by a pointed stick. They have now generally an 
 abundance of food, although they say that, in the days 
 of heathenism, it was very scarce. Strictly speaking,
 
 THE STORY OF THE LIFU MISSION. 5 
 
 there are no poor people. It is very easy to obtain a 
 house and food, and their wants are, as yet, but few. 
 
 The islands in the South Seas have been divided by 
 philologists and ethnologists into two groups Polynesia 
 and Melanesia as the natives are supposed to be two 
 distinct races the Malay and the Negrillo and to 
 speak dialects of two distinct languages. Lifu belongs 
 to Melanesia, which is the name given to the islands of 
 the south-west Pacific Ocean, including the Loyalty, 
 New Hebrides, Banks' Santa Cruz, and Solomon Archi- 
 pelagoes, and reaching onwards to the west and north- 
 west, so as to include New Guinea. The dialects spoken 
 by these natives diverge so far from each other that 
 each dialect forms almost a separate study. 
 
 It is not so, however, in Polynesia. ' The Sandwich 
 Islanders, New Zealanders, Tahitians, Earotongars, 
 Samoans, and the the natives of the Kingsmill Group, 
 in a very short time are able to converse together. A 
 native of any one Polynesian island would almost im- 
 mediately recognise in the dialect spoken in any other 
 Polynesian island a dialect similar to his own. Yet 
 notwithstanding this affinity in Polynesian dialects, and 
 divergence in the Melanesian, it is supposed by some 
 that both can be traced to one common type. 
 
 Bishop Patteson who was not less distinguished as 
 an accomplished linguist than as a devoted missionary 
 probably knew more about the languages of the South 
 Sea islanders than any other man. He visited about one 
 hundred of the islands, spent many years amongst the 
 natives, was most assiduous in studying their language,
 
 6 THE STORY OF THE UFU MISSION. 
 
 manners, and customs, and could, I am told, express 
 himself with tolerable accuracy and fluency in about 
 twenty different dialects. He therefore may be con- 
 sidered an authority on the subject ; and he says, speak- 
 ing of the Polynesian and Melanesian languages, that 
 "a comparison of dialects already acquired discovers, 
 indeed, affinities in the vocabularies to some extent, and 
 in the general structure of the dialect to a great extent, 
 and it is quite certain that one type of language prevails 
 throughout the whole Pacific." 
 
 "With reference to the manners and customs of the 
 natives I may remark that just as all the dialects appear 
 to be parts of a common language, so all the manners 
 and customs and superstitions of the natives may be found 
 to refer to a common system underlying the whole. Can- 
 nibalism, war, feasting, and dancing, and polygamy are 
 general. On Lifu the natives were exceedingly fond of 
 human flesh. The chiefs were despotic and ordered their 
 subjects to be clubbed and cooked at their pleasure. I 
 have heard the natives speak of a time of severe famine 
 when those men who had the greatest number of wives 
 and children were considered to have the most food. 
 Famines, no doubt, arose at times from natural causes, 
 but most frequently from desolating wars, when planta- 
 tions were destroyed. Sometimes the famine-makers 
 were ordered to cause a famine in order that the male 
 population might live for awhile on human flesh. The 
 dead were often exhumed to be cooked and eaten : and 
 sometimes when a native was dying with plenty of flesh 
 on his bones, some of those standing by would be rejoic-
 
 THE STORY OF THE LIFU MISSION. / 
 
 ing at the prospect of a feast, and arranging to steal the 
 body. There seems to have been amongst the Lifuans 
 the most extraordinary propensity for human flesh, and 
 an utter disregard of human life : the latter is still but 
 too evident. 
 
 War amongst the heathen is very frequent, but their 
 wars are by no means so serious and fatal as those 
 amongst civilised nations. They are not sufficiently 
 advanced in civilisation yet to understand the art of 
 killing by thousands; with them there is great prepara- 
 tion, great skirmishing, great noise, but few lives are lost. 
 After two or three days, fighting, when hunger urges them 
 back to their homes, it will be found that there are two 
 killed and five wounded on one side, and one killed and 
 three wounded on the other, so the latter are considered 
 victorious. These wars are nearly always about women. 
 I remember the first that took place after my arrival on 
 Lifu. From the report and from a letter hastily written 
 by the French priest I thought that, before I could get 
 to the spot (ten miles off), the combatants would be 
 in the condition of the Kilkenny cats. I soon found, 
 however, that, whatever they might have suffered or lost 
 in the struggle, they had not lost their legs, nor yet the 
 ability to use them. Both armies had decamped, eacli 
 claiming the victory, four men being left behind severely 
 wounded by tomahawks, two from each side. This is a 
 fair specimen of wars among the natives. 
 
 For feasting and dancing, the natives of the South 
 Seas are equal to those of France. Indeed, some of the 
 Lifu Chiefs who have seen European dancing in New
 
 S THE STORY OF THE L1FU MISSION. 
 
 Caledonia told me, upon their return, that they con- 
 sidered their heathen dances much superior, "because," 
 said one, " with, us all dance together, whereas with 
 you the majority stand still." " But," I said, " did 
 you not see how graceful the movements of the French 
 were compared with your barbarous jig?" "Oh! no," 
 he said, "that is just what we dislike, you should move 
 quicker and move together if you want a good dance." 
 Thus we see that tastes differ, 'tis not the dancing or 
 feasting that I object to so much as to what follows. 
 In order to give some idea of these feasts and dances, 
 I will relate an account of the last dress ball on Lifu, at 
 which I was present by special invitation from the king 
 of half of the island, who was * then virtually a 
 heathen although nominally a Roman Catholic. It was 
 a great feast. The singing and dancing were to be the 
 best the island could produce. I went. The parade 
 was about nine miles inland, a beautiful plain about 
 seven hundred yards long and one hundred and fifty 
 broad, covered with grass, and surrounded by a few large 
 shady trees and low bush. When I arrived preparations 
 were being made for the feast ; some were dressing and 
 painting for the dance ; the singers were away in the 
 bush practising for their performance. I was received 
 kindly by the king, who politely performed the part of a 
 host. He conducted me to his house, gave me some sugar- 
 cane and then led me round the numerous and immense 
 piles of yams, allotting me my portion as his guest. 
 
 I took my position under one of the large shady trees. 
 A great number of spectators were present from all
 
 THE STORY OF THE LIFU MISSION. 9 
 
 parts of the island, who stood round the parade. The 
 centre was cleared, and all eyes were directed toward 
 the farthest end of the plain. There was a kind of 
 breathless expectation when out rushed two men from 
 the bush and ran toward us with all their might. They 
 had each a spear and looked terribly excited. Their faces 
 were painted black as ebony, and their eyes looked as 
 though they would leap from their sockets. They ran 
 about forty yards, then stopped suddenly and shook their 
 spears at us, and threw grass and dirt into the air in the 
 most defiant manner ; they then ran back, but before they 
 got to their places two others rushed out and went through 
 the same gesticulations. This was continued until the 
 company drew near, which during the whole time were 
 slowly approaching. On they came slowly and orderly, 
 each with some food in his or 'her hand, and singing as 
 they advanced. "When they arrived at the centre of the 
 plain, they formed a circle, and continued walking round, 
 circle within circle, until all had come up and were mov- 
 ing round. They then laid the food in a heap and retired. 
 The heralds soon appeared. This body is composed of 
 young, strong, active men who can run and manoeuvre 
 well. On this occasion they were conducting a square 
 of natives about ten deep, closely packed. The outside 
 lines of the square were composed of the tallest men, 
 who were not painted nor in any way decorated ; they 
 kept so closely together, and moved so slowly as to make 
 it impossible to see their centre. The heralds, as before, 
 ran out by twos, calling out the names of their fathers 
 and chiefs. When the square was opposite where we sat
 
 
 12 THE STORY OF THE LIFU MISSION. 
 
 them to stop and listen. I waited until they had as- 
 sembled. It was a curious congregation. I told them that 
 as their guest I had listened and looked on patiently and 
 now I had something to say to them, and I hoped that 
 they would give me a patient hearing, which they did. 
 They stood, spears and clubs in hand, and listened atten- 
 tively whilst I preached the gospel to them, speaking of 
 a nobler warfare and a purer enjoyment. But my speech 
 did not appear to make a very deep impression, they re- 
 turned to their dancing, and before we left the ground 
 they were fighting. I saw one poor fellow carried in 
 rendered senseless by a blow from a club over the eye, 
 and the party who had done it assembled at one end of 
 the playground awaiting his friends to fight. I tried to 
 prevent war and left, having to walk home by torchlight. 
 That was the last heathen feast on Lifu ; a number of 
 the natives having embraced Christianity the remainder 
 were never strong enough to get up a similar feast.
 
 * 
 
 II. 
 
 SORCERY CUBSING INDIFFERENCE ABOUT DEATH MEDICINES HOUSES 
 CANOES RELIGION TRADITIONS THE ORIGIN OF YAMS LABOUR 
 AND DEATH THE FLOOD THE "!JA" OR SCAFFOLDING THE ORIGIN 
 OF NEW CALEDONIA, MARE, AND UVEA ULAULETI AND HIS BRETHREN 
 GOVERNMENT. 
 
 THE natives of Li'fu constantly practised sorcery, having 
 a strong belief in its power. The death of a chief, although 
 he had lived a hundred years, was always attributed to 
 the sorcery of some person, and when dead they would 
 stuff his eyes, ears, nostrils, and mouth full of leaves 
 from a certain tree, that the person whom they declared 
 had caused his death might die. The person in question, 
 upon hearing that sorcery was being practised upon him, 
 would collect his friends and make war upon the sus- 
 pected village. They had great faith in and dread of 
 cursing. To be cursed by a parent or chief was regarded as 
 the greatest calamity. It was, in their estimation, certain 
 death, and the person so cursed was regarded as a doomed 
 man. If he did not die for forty years after they would 
 still say that death was the effect of the curse ; and yet 
 there was, and, indeed, is still, a remarkable indifference 
 about death. They speak of it and bid each other good-bye 
 as if going on a short journey. Many when sick have 
 their coffins made, that they may examine them before
 
 14 THE STORY OF THE LIFU MISSION. 
 
 they die to see if they are properly cut. Their coffins are 
 merely trunks of trees scooped out. Sometimes a native 
 recovers after his coffin is made, upon which he suspends 
 it from the roof of his hut until required. A few years 
 ago there was a man not far from my station who, sup- 
 posing that he was about to die, had his coffin made, that 
 he might see his future resting-place. The coffin was 
 made and laid beside him, and he pronounced it good. 
 Afterwards, however, he recovered, but instead of sus- 
 pending it to the roof of his hut he fixed to it an out- 
 rigger and used it as a small fishing-canoe. 
 
 Their pharmacopoeia is very simple. For all ordinary 
 ailments sea-water is the remedy, and of that they drink 
 a prodigious quantity. In order to make them vomit 
 after drinking it, they use the bark of a certain tree. 
 Covering it over with leaves, they tie it up, and with this 
 they lave the water into their mouths until they have 
 swallowed nearly a bucketful (they declare that they 
 can take two bucketsful !). Then like distended leeches 
 they lie or roll on the grass or sand until they vomit, 
 after which they say they are well and feel strong, 
 although it sometimes proves fatal. For all pains and 
 bruises they cut with a piece of a glass bottle. A man 
 with a pain in his head would never suppose that it arose 
 from the state of. his stomach. He must cut his head at 
 the very place where he feels the pain. They lance for 
 the most trivial things. About two years ago, a native 
 on the south side of Wide Bay, had a pain in his neck, 
 was applying the usual remedy, cut his throat, and died. 
 If their children get the least knock they must be lanced.
 
 THE STORY OF THE LIFU MISSION. 1 5 
 
 I have known a child to fall, or rather roll off, a board 
 only raised three inches from the ground, on which 
 account the parents felt that they must lance it. 
 
 The native houses on Lifu are much superior to those 
 on the New Hebrides Islands. When we arrived they 
 built them very low, without windows, and only one small 
 door. Now, however, they are much higher, neater, and 
 better, having two doors, two windows, and two rooms. 
 They are built by placing posts firmily in the ground 
 about six feet apart ; to these the wall-plate is tied, and 
 between these smaller sticks are erected, and to these, 
 again, others about, the thickness of one's finger, are 
 put on horizontally and so close together that they al- 
 most touch each other. All are bound by strong native 
 vines. The bark is peeled from all the wood, and even 
 from the vines, and they are fastened together very neatly 
 and with great regularity. Two long, forked posts are 
 placed deeply in the ground, upon which the ridge pole 
 is put and firmly secured by vines : the rafters are then 
 raised, and sticks placed across them as below : the whole 
 is covered with long grass or the leaves of the sugar-cane, 
 put on as country houses are thatched in England. Some- 
 times on the lower part mats are put between the sticks 
 and the grass. And thus a house is built of which many 
 a European would be glad. The floor is covered, first 
 with plaited cocoanut leaves then with well-made mats ; 
 the latter are also used for sheets and blankets. Around 
 the house there is a fence formed of large, high posts 
 standing on their ends, and close together : this is 
 to inclose a space in which they sit round a fire to
 
 1 6 THE STORY OF THE LIFU MISSION. 
 
 talk and eat, preserved from the winds and from obser- 
 vation. 
 
 Their canoes are of an inferior kind. The small ones 
 are simply the trunks of trees scooped out and sharpened 
 at both ends, with an outrigger tied on with native cord 
 made from cocoanut fibre. The larger ones have a plank 
 sewn to each end by native cord, whilst the largest are 
 made by attaching two together, laying boards across, 
 and building a small house on the top of all. These 
 are lumbering, dangerous things ; being tied together by 
 native string they are neither very secure nor durable : 
 the string rots, and often when out in a high sea the 
 whole thing falls to pieces, leaving the natives to sink 
 or swim. A case of this kind happened not long ago 
 on the coast, when thirteen person were drowned. 
 
 As to their religion I think that it has been too gene- 
 rally and too hastily taken for granted that these natives 
 worship idols. It may be found that they are no more 
 worshippers of idols than Roman Catholics. They gene- 
 rally look to some spirit beyond the image or stone 
 before which they bow. On Lifu the natives had.no 
 idea of any God or devil, heaven or hell. Their religion 
 or superstitious feelings were in connection with the 
 departed spirits of their fathers, which they believed to 
 be always near them. They thought that when the body 
 died the spirit still continued to roam about Lifu. 
 Their sacred objects were stones, finger and toe nails, 
 human hair, human bones, and human teeth. These 
 were given to them by their fathers before death. 
 Almost every man had his sacred object ; each had its
 
 THE STORY OF THE LIFU MISSION. I/ 
 
 separate charm, arid would only answer that purpose. 
 Some were for making yams grow, others taro, others 
 again bananas. Some were for causing rain, others 
 wind, fine weather, according as the donor had indicated. 
 In war they would take these sacred objects with them 
 to render them invulnerable. They believed that the 
 spirits of their fathers were ever near them, and would 
 often call to them for help. They supposed that they 
 visited them in the night, and exhorted them, and told 
 them where they had left things that were lost. Their 
 religion was truly of the earth, earthy. 
 
 Many of the Lifuaii traditions bear a striking re- 
 semblance to the records of sacred history. I will give 
 a few examples. There is one which very much re- 
 sembles the scripture account of the introduction of siii 
 and death into the world. 
 
 The natives have no idea of the origin of the first 
 man ; they only know that his name was Walelimeme ; 
 that he had a wife and sons, and that he lived in peace 
 amidst plenty. At that time there was not any sickness 
 or death, and it was not necessary to work in plantations, 
 because the food grew spontaneously and in abundance. 
 It appears that the sons of old Walelimeme had the 
 power of changing themselves into birds, beasts, and 
 reptiles at pleasure. On one occasion the eldest son, in 
 the form of a rat, went on an exploring expedition, 
 boring his way through the earth until he came to the 
 residence of an old man, the chief of the lower regions. 
 This old chief lived upon yams, of which there were not 
 
 any at that time on Lifu. The Lifuan observed that the 
 
 B
 
 1 6 THE STORY OF THE L1FU MISSION. 
 
 talk and eat, preserved from the winds and from obser- 
 vation. 
 
 Their canoes are of an inferior kind. The small ones 
 are simply the trunks of trees scooped out and sharpened 
 at both ends, with an outrigger tied on with native cord 
 made from cocoanut fibre. The larger ones have a plank 
 sewn to each end by native cord, whilst the largest are 
 made by attaching two together, laying boards across, 
 and building a small house on the top of all. These 
 are lumbering, dangerous things ; being tied together by 
 native string they are neither very secure nor durable : 
 the string rots, and often when out in a high sea the 
 whole thing falls to pieces, leaving the natives to sink 
 or swim. A case of this kind happened not long ago 
 on the coast, when thirteen person were drowned. 
 
 As to their religion I think that it has been too gene- 
 rally and too hastily taken for granted that these natives 
 worship idols. It may be found that they are no more 
 worshippers of idols than Roman Catholics. They gene- 
 rally look to some spirit beyond the image or stone 
 before which they bow. On Lifu the natives had.no 
 idea of any God or devil, heaven or hell. Their religion 
 or superstitious feelings were in connection with the 
 departed spirits of their fathers, which they believed to 
 be always near them. They thought that when the body 
 died the spirit still continued to roam about Lifu. 
 Their sacred objects were stones, finger and toe nails, 
 human hair, human bones, and human teeth. These 
 were given to them by their fathers before death. 
 Almost every man had his sacred object ; each had its
 
 THE STORY OF THE LIFU MISSION. I/ 
 
 separate charm, and would only answer that purpose. 
 Some were for making yams grow, others taro, others 
 again bananas. Some were for causing rain, others 
 wind, fine weather, according as the donor had indicated. 
 In war they would take these sacred objects with them 
 to render them invulnerable. They believed that the 
 spirits of their fathers were ever near them, and would 
 often call to them for help. They supposed that they 
 visited them in the night, and exhorted them, and told 
 them where they had left things that were lost. Their 
 religion was truly of the earth, earthy. 
 
 Many of the Lifuan traditions bear a striking re- 
 semblance to the records of sacred history. I will give 
 a few examples. There is one which very much re- 
 sembles the scripture account of the introduction of sin 
 and death into the world. 
 
 The natives have no idea of the origin of the first 
 man ; they only know that his name was Walelimeme ; 
 that he had a wife and sons, and that he lived in peace 
 amidst plenty. At that time there was not any sickness 
 or death, and it was not necessary to work in plantations, 
 because the food grew spontaneously and in abundance. 
 It appears that the sons of old "Walelimeme had the 
 power of changing themselves into birds, beasts, and 
 reptiles at pleasure. On one occasion the eldest son, in 
 the form of a rat, went on an exploring expedition, 
 boring his way through the earth until he came to the 
 residence of an old man, the chief of the lower regions. 
 This old chief lived upon yams, of which there were not 
 
 any at that time on Lifu. The Lifuan observed that the 
 
 B
 
 1 8 THE STORY OF THE LIFU MISSION. 
 
 old innn kept the yams for himself, and offered him 
 other food ; he asked to taste the yams, but was told that 
 they were for the old chief alone, and that to take them 
 would cost him his life. The son of Walelimeme, 
 however, did not believe this, and watching his oppor- 
 tunity picked up a yam, and made for the surface of the 
 earth again. On his way he tasted the yam and found 
 it very good ; on his arrival at home, he called one of his 
 brothers and told him all : this brother tasted the yam 
 and expressed his delight at the discovery of such 
 excellent food. They then went to their father, who with 
 the whole family tasted and were all equally pleased at 
 the new discovery. It was then arranged that all the 
 sons should go in a body and steal a quantity of yams 
 from the old chief below and plant them on Lifu, in 
 order that they too might live on this superior food. 
 They did so, but were discovered before they could get 
 away. The old chief was angry with them, and told 
 them that as they had taken his yams, he would hence- 
 forth live upon human flesh. Death should reign on 
 Lifu in order to supply him with food. It was then that 
 people began to die, as the Lifuans supposed, to supply 
 the old chief with human flesh in exchange for his yams ; 
 and to this day, some of the old men believe that there 
 are more deaths when there is a good yam harvest, the 
 old chief requiring the bodies of men in proportion to 
 the quantity of yams that they obtain. It was then 
 that labour commenced, for having begun planting yams 
 they found it necessary to cultivate every other article of 
 food : nothing would grow spontaneously as before, but
 
 THE STORY OF THE LIFU MISSION. . 19 
 
 weeds. Thus yams, their principal and much-liked food 
 were introduced, but with them came labour and death. 
 It is not unlikely that the fact (according to tradition) 
 of the old chief living on human flesh may have created 
 a desire in them to taste this food also. 
 
 They have a tradition substantially the same as the 
 scripture account of the flood. It is that an old man 
 named Nol (the name resembles Noah) made a canoe in- 
 land ; the natives laughed at him for making it so far 
 from the sea, declaring that they would not help him to 
 drag it to the coast ; "but he told them that it would not 
 be necessary, for the sea would come to it. When it was 
 finished the rain fell in torrents and flooded the island, 
 drowning everybody. Nol's canoe was lifted by the 
 waters and borne along by a current ; it struck a high 
 rock which was still out of the water, and split it in two. 
 (These two rocks are still pointed out by the natives ; 
 they form the heads of a fine bay on the north side of 
 the Island.) The water then rushed into the sea and 
 left Lifu " higE and dry. " This tradition may have 
 reference to the time when Lifu, after the first lift, was a 
 lagoon island like what the island of Uvea is now. If 
 so, it shows that this island has been inhabited for a very 
 long time. 
 
 They also speak of a time when their forefathers 
 assembled at a place near my station to build, or rather 
 erect a scaffolding which should reach to the clouds. 
 They had no idea of works in stone, hence their " tower 
 of Babel " was raised by tying stick to stick with native 
 vines. They laboured on undaunted by the sad conse-
 
 2O THE STORY OF THE LIFU MISS JON. 
 
 quences of the discovery and stealing of yams under- 
 ground ; perhaps they anticipated a more agreeable issue 
 to their explorations in the heavens. But alas! for 
 human expectations ; before the top touched the clouds, 
 the ground-posts became rotten, and the whole affair 
 came down with a crash. Even this catastrophe does 
 not appear to have crushed their spirit of enterprise : 
 they still endeavoured to- know something of the 
 " beyond." Another tradition states that a noted old 
 warrior ascended a high rock with a long fishing-line 
 and large hook. He threw out his line to the west and 
 hauled up the island of Uvea, the supposed direction of 
 his line having ever since been the route to that island, 
 and canoes generally start from the point where he is 
 said to have stood, although sometimes they have to go 
 many miles out of their true course to get to it. The 
 old fellow threw his line out to the south and drew up 
 New Caledonia. He then threw out his line again to 
 the east and hauled up Mare. He tried northward, but 
 his line broke ; so that they knew nothing of the 
 existence of the New Hebrides group, until made known 
 to them by foreigners. One mode of cursing was " may 
 your canoe drift to the north where there are no 
 islands !" 
 
 They have also a tradition resembling the story of 
 Joseph and his brethren. It is, that an old man had a 
 number of sons, and that he loved the youngest much 
 more than the others, which caused great jealousy, leading 
 them to hate their youngest brother, and ultimately to 
 seek his destruction. They all agreed to make a large
 
 THE STORY OF THE LIFU MISSION. 2 1 
 
 hole in which to cultivate an immense yam : into this 
 the younger brother was tumbled whilst at work, and 
 covered in with soil, and the yam planted on the top of 
 him. When harvest time came they went to dig out 
 this large yam, when, to their astonishment, they found 
 him clinging to the end of it, crying out, " Take care of 
 this yam for my father." They then resolved to drown 
 him ; so they put him into a fishing basket, weighted it, 
 and lowered him down to the bottom of the sea. A 
 month afterwards they went to take up the basket to 
 get the fish, whenlo, and behold, he was hanging to the 
 bottom of it crying, " Take care of these fish for my 
 father," so that he, like many things disliked in the 
 world, was allowed to live because he could not be 
 killed. 
 
 These traditions had their weight in leading the 
 people to embrace Christianity. When the teachers 
 arrived, they listened to the story of the fall, and said, 
 " Yes, this is no doubt true, it is very much like what 
 our fathers told us. They eat the forbidden yam, and 
 death came among us, and we hatl all to work to pro- 
 vide food. Noah's ark was Nol's canoe : and the 
 Tower of Babel was the ancient " ija " or scaffolding. 
 The account of the creation was simply the act of their 
 venerable fisherman who drew the islands from the sea. 
 And they saw in the beloved Joseph the petted 
 " Ulauleti " who could not be destroyed. 
 
 As to the government of these people: upon most 
 of the islands in Western Polynesia there appears to be 
 very little government of any kind ; everybody does very
 
 22 THE STORY OF THE LIFU MISSION. 
 
 much as he likes. The chiefs are insignificant, and have 
 little power. On Lifu it was different. The whole 
 island was under two great chiefs, and these were 
 despotic, absolutely so : they could order a person to be 
 killed whenever they pleased without assigning any 
 reason. At the introduction of Christianity this was 
 of immense service; for having secured the favour of the 
 king, you were not only safe, but the gospel became 
 popular, and multitudes attended the services who 
 would not have dared to be present, if the king had 
 expressed his disapprobation. In the New Hebrides you 
 may have a chief favourable without gaining any of his 
 subjects ; frequently, indeed, his subjects dictate to him 
 the course that he is to adopt. Now, wherever a mis- 
 sionary goes, he endeavours to improve the government 
 of the island. Christianity brings reform. The natives 
 know nothing of good government ; they have to be 
 initiated and trained like children. It is therefore per- 
 fectly natural that for a while they will go to the mission- 
 ary in cases of difficulty, so that say what we may, the 
 faithful missionary is really a kind of chief-justice for a 
 time. Hence it has been said that missionaries usurp 
 power, interfere with politics, &c.; why, even if a mis- 
 sionary did act as a kind of king over the natives, is it, 
 I ask, a very great calamity for these poor ignorant 
 natives to be governed by an intelligent, Christian 
 gentleman ? Is it a vice or a virtue to interfere with the 
 politics of such a people by giving them advice ? No 
 one is more anxious than the Christian missionary to 
 see the natives able to manage their own affairs, and he
 
 THE STORY OF THE LIFU MISSION. 2$ 
 
 is constantly striving to lead them to this. To be " king 
 of the cannibal islands " is a kind of honour which a 
 missionary does not covet ; but he does feel it to be 
 his duty to seek in every way to elevate the natives 
 amongst whom he labours ; he not only preaches the 
 gospel to them, but tries to improve their laws, their 
 houses, their roads, their canoes, and everything con- 
 nected with their temporal and spiritual welfare. 
 
 From these facts respecting the condition of the 
 inhabitants before the introduction of Christianity, it 
 will appear that whilst there was . little to excite the 
 cupidity of a great nation, there was much to move the 
 hearts of Christian people. The barbarous life of the 
 natives, their heartless cruelties, their constant wars, 
 their appalling misery, and their utter ignorance of 
 spiritual things and spiritual hopes, formed a touching 
 appeal to philanthropic men. How that appeal was 
 responded to, and with what success, I will now proceed 
 to relate.
 
 III. 
 
 THE STATE OF Lire WHEN CHRISTIANITY WAS ABOUT TO BE INTRODUCED 
 PAO THE APOSTLE OP LIFU HE LEAVES MARE IN A CANOE FOR LIFU 
 "ENEMUS" BECOMES THE KING'S FRIEND THE KINO'S ENGLISH 
 "ENEMU " WHY BULA PROTECTED PAO PAO AT THE WAR BULA AND 
 HIS MINISTERS BECOME "NOMINAL" CHRISTIANS PAO IN DANGER 
 ARRIVAL OF OTHER TEACHERS FIRST CONVERTS IMPORTANCE OF 
 LIFU STRUGGLE BETWEEN DARKNESS AND LIGHT PAO'S ESCAPE 
 EXTRACT FROM THE REPORT OF THE DEPUTATION. 
 
 THIRTY years ago, Lifu was as it had been for ages. Its 
 rugged surface, raised about two hundred and fifty feet 
 above the level of the sea ; the long breakers leaping up 
 its steep, craggy sides ; its forests of stately pines, and 
 groves of feathery cocoanut-trees gently swayed by the 
 steady trade-wind ; its inhabitants shrouded in heathen 
 darkness, revelling in all the horrors of cannibalism, 
 wallowing in the moral filth of a debasing idolatry, and 
 groaning beneath the atrocities of a cruel despotism ; 
 the hour of her deliverance was at hand. The shrieks 
 of female victims resounding through the cocoanut groves 
 and yam plantations were to give place to the songs of 
 praise. The time wasted in martial exercises and actual 
 combat was to be spent in the acquisition of religious 
 and secular knowledge. Families and tribes constantly 
 at war with each other were to live together in peace, 
 harmony, and love. A mighty reformation was about
 
 THE STORY OF THE LIFU MISSION. 2$ 
 
 to take place ; but, as on the eve of the great reformation 
 which transformed the face of Europe, " in no direction 
 could be seen the powerful hand that was to be the 
 instrument of God." There were able and learned men 
 in the field before Luther appeared, men of high position 
 and extraordinary ability. " Who possessed greater wis- 
 dom than Frederick, greater learning than Reuchlin, 
 greater talents than Erasmus, more wit and energy than 
 Hiitten, more valour than Sickengen, or were more 
 virtuous than Cronberg?" And yet it was not from 
 Frederick, or Reuchlin, or Erasmus, or Hutten, or 
 Sickingen that the world was to receive such a boon. 
 God's way is, to effect the greatest results by the smallest 
 means. His distinguished servants are generally selected 
 from the same class whence He took the apostles. The 
 reformer Zwingle emerged from an Alpine shepherd's 
 hut; Melancthon, the theologian of the Reformation, 
 from an armourer's shop ; and Luther from the cottage 
 of a poor miner. The apostle of Lifu was not a Euro- 
 pean missionary, with all the advantages of education, 
 position, and the means of making presents to the 
 chiefs ; he was not even a regularly educated native 
 teacher from one of our seminaries, but a young, un- 
 married native of Raratonga, of humble position, who 
 had been several voyages in a whaler, in which he had, 
 doubtless, acquired a good deal of his shrewdness and 
 tact. After his last voyage he began to think seriously 
 about the concerns of his soul, became a member 
 of the church, and offered his services as a pioneer 
 teacher to the heathen. Twelve months had not elapsed
 
 26 THE STORY OF THE L1FU MISSION. 
 
 from the time that Pao entered the institution of Rara- 
 tonga ere he was among the heathen of Western Poly- 
 nesia. Lifu was the island to which he was appointed, 
 although it was considered advisable for him to spend 
 some time with the teachers on the neighbouring island 
 of Mare, where he was left by his spiritual father that 
 model missionary Mr Buzacott, in 1842. Pao, who 
 proved himself to be a man of indomitable perseverence, 
 dauntless courage, strong common sense, and real prac- 
 tical piety, although not a man of much learning, could 
 not remain long at Mare without attempting to prosecute 
 his mission on Lifu. It was not in the mission vessel 
 that he proceeded thither, accompanied by missionaries 
 and formally introduced to the people, while the chiefs 
 were laid under obligation by promises .and presents to 
 protect him. He went in a native canoe, accompanied 
 by some of the teachers from Mare, with his Raratongan 
 bible and a few clothes tied in a bundle and stowed away 
 in the end of his small craft, spread his mat sail to a 
 gentle breeze one fine morning, and made for Lifu. 
 What must have been his feelings as he sat in the stern 
 of that little canoe, with his long paddle guiding her as 
 she sped over the crested waves ! And when he sighted 
 the island, what peculiar emotions must have struggled 
 in his breast ! how he would grasp more firmly the steer- 
 ing paddle, and eagerly watch the island as it appeared to 
 rise inch by inch to view ! And as they neared the island, 
 and began to discern the houses or huts, then the natives, 
 and, approaching the reef, saw them assembled on the 
 beach all armed, his feelings may be better imagined
 
 THE STORY OF THE LIFU MISSION. 2"J 
 
 than described. He did not, however, as we missionaries 
 generally do, haul down his sail and paddle about out- 
 side the reef, waiting for some canoe to come off to get 
 information ; he dashed over it and sailed right on to 
 the beach, and placed himself at once in the hands of 
 the natives. 
 
 On Lifu, as on many other islands, it is customary to 
 select from amongst strangers single special friends, 
 with whom they are connected by mutual good offices. 
 These we called enemus. An " enemu " feels himself 
 bound to provide food and lodging for his friend when 
 he visits him, and will assist him in any way he can 
 when he needs it ; and in return expects the same good 
 treatment when occasion offers. It is a kind of free- 
 masonry amongst the natives. Pao was fortunate 
 enough to be selected by the old king Bula as his 
 "enemu." He thus, at once, had not only his life 
 insured, but became a popular man. 
 
 Although, hqwever, the Lifuans were quite willing to 
 receive him as the " enemu " of the king, neither they 
 nor his royal friend were at all disposed to receive him 
 as a religious teacher. He had, however, obtained an 
 entrance a very important step. 
 
 Pao soon found that he was not the only foreign 
 " enemu " of the king, and that his brother (( enemu " 
 was an Englishman ! Although from a Christian land, 
 and a much more intelligent man, he was likely to prove 
 a great hindrance to his work. The Rev. A. W. Murray, 
 in his " Missions in Western Polynesia," writes of this 
 man. " It was the writer's lot to meet this man on his
 
 28 TJffE STORY OF THE LIFU MISSION. 
 
 visit to the island in 1845, and a more appalling arid 
 humiliating instance of reckless depravity is hardly on 
 record than this case furnishes. Perhaps the most 
 awful feature was the absence of any proper sense of the 
 fearful condition into which he had sunk. He came on 
 board the John Williams among the natives, apparently 
 as destitute of shame as they; and talked with indifference, 
 possibly feigned, of his state and conduct, expressing 
 himself to the effect that the course of life he was lead- 
 ing that of a savage and cannibal was as good as any 
 other. And this young man " Cannibal Charley," as 
 he was called by the traders visiting the island had had 
 the advantages of a Christian education, and was the 
 son, we believe, of highly respectable parents. What 
 was the end of the wretched man we are not aware." 
 " Cannibal Charley " had left Lifu before we 'arrived in 
 '59. He seemed to have no wish to remain with the 
 natives after they had embraced Christianity. I am 
 told that he died amongst the Fijians. I have heard a 
 good deal about his doings on Lifu. 
 
 Pao found a powerful friend in Bula. The polytheism 
 of Lifu readily disposed the old king to add Pao's God 
 to his list. On Lifu, as at Rome and Athens, there was 
 no scarcity of gods ; and that Pao should claim for his 
 the superiority was to old Bula no matter of surprise, 
 for many of his subjects claimed for theirs the like dis- 
 tinction ; and, moreover, Pao had nothing to show but 
 his Raratongan bible, which was not, in their estima- 
 tion, near so much like a god as some of theirs. They 
 listened, however, with profound interest to all that Pao
 
 THE STORY OF THE LIFU MISSION. 2$ 
 
 had to say about the power and love of " Jehova," and 
 came to the conclusion that it would be a good thing to 
 have such a God on their side in their wars, as, accord- 
 ing to Pao's account, nobody could withstand Him ; they 
 supposed that He could be prevailed upon, like their 
 gods, to pour out His blessings upon them, and His 
 wrath upon their enemies. 
 
 Lifu was divided into two districts, each governed by 
 a principal chief or king, under whom were a number of 
 petty chiefs. These two districts were constantly at 
 war with each other,- so that an opportunity was soon 
 afforded of testing the power of Pao's God. I have not 
 been able to ascertain whether Pao was forced to accom- 
 pany them in their wars, there is a strong probability 
 that such was the case ; it is a well known fact, how- 
 ever, that he did accompany them in the early stage of 
 the mission, but only in his capacity of Christian teacher. 
 In order to accomplish his object, he not only went with 
 the natives to battle, but also to fish, to plant, and to 
 play. He did not build a neat little house, and there 
 study the language, and inquire about the habits of the 
 people, and get two or three around him to try and 
 make them comprehend the mysteries of the alphabet 
 and the multiplication table. He had no house of his 
 own, he lived with the king and his party; they eat 
 together and slept together ; they went to work together 
 and returned to play together; they went to battle 
 together, and went to pray together; and thus Pao 
 had many opportunities of preaching Christ, both 
 with his lips and by his conduct : he was in a posi-
 
 3O THE STORY OF THE LIFU MISSION. 
 
 tion to watch his opportunity of saying a " word in 
 season." 
 
 Happily, Bula's party were victorious in the first war 
 at which Pao was present, so the old king and his 
 ministers resolved to adopt the new religion, but merely 
 as a means of furthering their wicked ends. Pao and 
 his god were to be kept exclusively for themselves, and 
 used against their enemies ; yet they were unwilling to 
 place themselves under any of the restraints required by 
 the gospel ; they continued their wars, practised poly- 
 gamy, and often retired from evening prayer, to another 
 house, to eat human flesh unknown to Pao. Such was 
 the state of affairs when old Bula became blind ; this 
 was regarded by the natives as a great calamity. They 
 believed that some person or persons had caused it by 
 their incantations. Their consciences told them that 
 they had played the hypocrite with Pao, and they 
 naturally looked upon this as a punishment from his 
 God ; they determined, therefore, to put him to death. 
 Five men were selected to perform the bloody deed, 
 from one of whom I received the story. Pao was 
 mending his canoe on the beach, so they arranged to 
 surround him, enter into a conversation with him, and 
 then, upon a given signal, to tomahawk him. They 
 approached, encircled him, conversed with him, gave the 
 signal, but no hand was raised against him. One of 
 their number has assured me that they felt as if their 
 arms were paralysed. Thus was this diminutive, talk- 
 ative, energetic teacher preserved to accomplish a noble 
 work on Lifu.
 
 THE STORY OF THE LIFU MISSION. 3 1 
 
 About this time other teachers arrived to assist Pao, 
 but they do not appear to have taken a very active part 
 in the evangelisation of the island ; little is heard of 
 them, whilst the name of Pao is a household word in 
 every village on Lifu. The first real converts on Lifu 
 appear to have been a party of Tongans, the fathers of 
 whom, a few generations ago, drifted thither in a canoe. 
 The teachers found little difficulty in conversing with 
 these men in their own language, and doubtless this fact, 
 as well as their common Malayan origin, and probably the 
 news of the introduction of Christianity to the home of 
 their forefathers, led them to cast in their lot with these 
 humble missionaries and pioneers of civilisation. Two 
 of these Tongans became devoted helpers in the pioneer 
 work on Lifu and Uvea, and ultimately three of them 
 were educated and regularly appointed as teachers, one 
 of whom still occupies an important station on Lifu. 
 Some natives from Amelemet, a village near Mu, the 
 residence of the king, joined the little band of Tongans, 
 and thus the nucleus of the present flourishing Lifu 
 mission was formed. Considering the importance of 
 this island in the Loyalty group, from the fact of its 
 being the largest and from its central position, and of 
 its language being spoken by very many of the natives 
 both on Mare and Uvea, also by those along the eastern 
 coast of New Caledonia. It is natural to suppose that 
 there would be a terrible struggle between the " powers 
 of darkness" and the "new light" ere the latter was 
 allowed, peacefully, to " possess the land. " Such was 
 the case. A storm was gathering that was to burst over
 
 32 THE STORY OF THE LIFU MISSION. 
 
 the devoted Pao and his little company of converts. 
 His royal protector died, and died a heathen and a 
 cannibal, although he was ever solicitous for the safety 
 and welfare of his Raratongan " enemu. " A protracted 
 war broke out about Bula's successor, and a ravaging epi- 
 demic swept over the island. The teachers were blamed 
 as the cause, and were obliged to escape to Mare. 
 Again Pao was in his canoe, guiding it over the same 
 course that he had taken five years before, no doubt 
 contrasting his feelings now with his emotions then. 
 His hopes had been partially realised; he had been 
 permitted to preach Christ, and to collect a few fol- 
 lowers ; but these had been scattered, and he had been 
 driven from the island; he hoped, however, that he 
 would soon be able to return and prosecute his work. 
 The following extract from the report of the deputation, 
 Messrs Turner and Nisbet, who visited the island in 
 1848, shows the critical state in which they found the 
 mission and in which it had been for a length of time. 
 
 " The teachers left at Lifu we found at Mare. Owing 
 to a war which scattered the tribes among whom they 
 laboured, they fled to Mare about twelve months ago. 
 Up to the time they left, schools and services on the 
 Sabbath were kept up and attended. They wait at Mare 
 for a favourable issue of the war, when they will return. 
 The blind chief Bula is dead. He died, we fear a 
 heathen : yet he evinced a pleasing concern on his death- 
 bed for the safety and protection of the teachers after 
 his death. There are rival claims for the chieftainship ; 
 and these have led to and prolong the war.
 
 THE STORY OF THE LIFU MISSION. 33 
 
 " Many of the people, including some of the chiefs of 
 Lifu, were cut off by an epidemic, towards the end of 
 1846. As it broke out soon after the arrival of new 
 teachers, they were blamed as having brought it. Many 
 were determined to kill them, but some were raised up 
 to defend them. l Kill them, ' said their enemies, l and 
 there will be an end to the sickness !' ' No,' was the 
 reply, l we are dead men if we do ; their God will avenge 
 their death.' f Then banish them from the island,' said 
 they. 'That will also expose us to the divine judg- 
 ments,' their friends replied. t Let them alone, they 
 have come among us for good, and not for evil ! ' A chief 
 from the Isle of Pines, who was there at the time, was 
 then consulted. ' Spare the teachers, ' said he ; 'we on 
 our island foolishly killed our teachers, thinking it would 
 remove disease ; but after their death their god punished 
 us, and disease and death raged among us more than 
 ever. Spare them, lest it be the same here.' While 
 this heathen council was being held, the teachers were 
 assembled in their own house, spending the day in prayer 
 and preparation for their end. They thought that day 
 was to be their last. They cast themselves on the arms 
 of Him who has said, ' Lo I am with you alway ;' and 
 He delivered them from death. The chiefs Bula and 
 Ngazohni were on this occasion mainly instrumental in 
 saving them. But soon after this Bula died ; and then 
 again they were in great peril. It is a custom, on the 
 death of a chief, to impute his death to human agency ; 
 and on these occasions the friends, like so many avengers 
 of blood, are up in arms, and rest not until they have
 
 34 THE STORY OF THE LIFU MISSION. 
 
 spread desolation and death somewhere in the land. 
 Malice at such times is at work, pointing out some 
 parties as having caused the death through their incan- 
 tations. When Bula died the cry was again raised, 
 ' Kill the teachers !' Ngazohni was firm on their side, 
 and told the people that they must kill him first. Some 
 talked of killing him to get at the teachers ; another 
 party, however, was blamed, and revenge sought that 
 night in the blood of a family of eight individuals in 
 another part of the island."
 
 IV. 
 
 CIVIL WAB PAO RETURNS TO LIFU SPREAD OF THE GOSPEL THE TEACHERS 
 REQUESTED TO RETURN THEIR RECEPTION THEIR WORK PAO A 
 MODEL TEACHER INTRODUCTION OF THE GOSPEL TO WET AN IN- 
 FLUENTIAL PRIEST EMBRACES CHRISTIANITY PAO VISITS WET His 
 VISIT TO THE KING HANEKA BECOMES A CENTRE OF LIGHT AND IN- 
 FLUENCE CHURCH BUILDING EXTRACT FROM REPORT OF THE DEPU- 
 TATION THE TIME FOR MISSIONARIES TO STEP IN THE OPENING OF 
 THE NEW CHURCH WANT OF TEACHERS MAL-TREATMENT OF PAO BY 
 THE HEATHEN ARRIVAL OF TEACHERS PAO SETTLES AT WET. 
 
 THE gospel seed had been sown on Lifu, and had 
 taken root in the heart of a few, among whom were men 
 of considerable influence. But the plant was young and 
 tender. And the strife and contention that followed the 
 death of Bula was a very ungenial soil for its growth ; 
 it is not a matter of surprise, therefore, that it drooped 
 before the withering blast of war. Ngazohni, the 
 staunch friend of the teachers (although still a savage 
 and a cannibal), charged two of the old heathen priests 
 with having caused the death of Bula for protecting the 
 teachers, and proclaimed war against them and all their 
 associates. The extensive connections of these priests, 
 as well as those of Ngazohni, embroiled the whole of 
 Losi (the eastern half of the island) in a civil war. The 
 contest was more protracted than sanguinary, and ended 
 in the defeat and escape of the aggressors. Ngazohni, 
 with the two young sons of Bula who were his successors
 
 36 THE STORY OF THE L1FU MISSION. 
 
 to the cheftainship, fled to Gaica, a village in Wide 
 Bay opposite Chepenehe; and the land had rest. No 
 person was appointed to succeed Bula, as all regarded 
 his sons as the rightful successors. 
 
 During the war, Pao and some of the teachers, accom- 
 panied by a few influential natives from Mare, visited 
 Lifu. They were received by the people generally with 
 marked displeasure, by the majority with hostile 
 demonstrations, and owed their safety, no doubt, to the 
 influence of their Mare friends. By a few, however, they 
 were welcomed with joy : these were their Tongan 
 friends, and a few of the Amelewet people. The natives 
 of this village had taken an active part in the recent 
 war, and regarded the defeat of the king's party as a 
 judgment upon them for their hypocrisy ; and this view 
 of the case became prevalent. The strong party feeling 
 that prevailed, led the teachers to decide to return to 
 Mare for a time, as their presence might lead to further 
 hostilities. They, therefore, put to sea again and reached 
 that island in safety. 
 
 Never does the faithful labourer sow in vain the gos- 
 pel seed ; he may not be permitted to see the fruit of his 
 toil, but that there will be fruit he need never for a 
 moment doubt. The seed may lie dormant under the 
 repressing influence of a dreary winter, but the vitality 
 is there, and the coming spring will develop the hidden 
 life. Our work is, to surround the walls of idolatry, and 
 blow the gospel trumpet before these hoary systems of 
 iniquity. God will do the rest. Pao's trumpet had 
 given no uncertain sound on Lifu ; the blasts had been
 
 THE STORY OF THE LIFU MISSION, 37 
 
 long and loud, and had echoed through every village on 
 the island ; now he was to retire till Grod threw down the 
 walls that stood between him and his work. The change 
 that took place in the minds of Pao's enemies was 
 remarkable alike in its suddenness and completeness. 
 They felt the truth of what he had said about their 
 desolating wars ; they heard with interest the glowing 
 account of the transformation effected on Mare by the 
 gospel ; they were losing confidence in their gods, "and 
 becoming more and more afraid of " Jehova." And the 
 little band that Pao had left behind were zealous in 
 disseminating as much of the truth as they knew ; so 
 that, a few months after the teachers left Lifu, messen- 
 gers arrived at Mare, earnestly begging them to return, 
 and assuring them that those who had formerly been 
 their enemies were ready to receive them with open 
 arms. We may conceive how Pao's spirit was stirred 
 within him when he received this news. He was too 
 impulsive to brook delay, and had few preparations to 
 make. His canoe was soon launched, his mat sail again 
 unfurled, and the little fleet were flying before a trade 
 wind toward the scene of his labours. There were un- 
 mistakable demonstrations of joy when they landed on 
 the beach. The native mode of expressing gratitude is 
 by presenting food, and of this the teachers received a 
 prodigious quantity. They found that the wall had, 
 indeed, fallen down flat, and that all they had to do was 
 to go straight before them and take the city. They 
 consequently threw themselves into their work with an 
 ardour and heartiness befitting the circumstances.
 
 38 THE STORY OF THE L1FU MISSION. 
 
 Temporary buildings were erected in which regular ser- 
 vices were conducted, and these were numerously at- 
 tended. Schools were also established; and very soon some 
 of the natives, to the astonishment of their friends, could 
 name any letter in Pao's Bible. Many from distant vil- 
 lages came to see and hear for themselves, and returned 
 converts to the new religion, with the alphabet written 
 on a piece of paper and pasted on a board, a treasure of 
 which they were unmistakably proud. Pao was, what 
 all pioneer teachers and missionaries should be, more 
 like a blazing comet than a fixed star. He passed from 
 village to village, in the early stage of the mission, with 
 astonishing rapidity and frequency, preaching Christ 
 and burning and breaking the gods of his followers. 
 The heathen would stand by on these occasions, expect- 
 ing, like the natives of Melita, to see him fall down 
 dead, and the result led them to doubt the power of 
 their gods. 
 
 The time had now arrived for the gospel to be preached 
 on the western side of the island, the Wet district, over 
 which Ukenezo was king. I have already remarked that 
 these two districts were constantly at war with each 
 other ; their gods were respectively invoked to destroy 
 one another ; and this state of perpetual enmity was, as 
 it is on most islands, a very serious obstacle to the 
 spread of Christianity. Ukenezo was by no means dis- 
 posed to embrace the religion of his great enemy Bula, 
 although many of his subjects were. He, too, had heard 
 of the "power of Jehova;" and, like many others, 
 seemed far more impressed by this attribute than by
 
 THE STORY OF THE LIFU MISSION. 39 
 
 the tale of His love in the gift of His Son. They felt 
 that the latter might be mythical, but that there was 
 no mistaking the former : they considered that they had 
 had indisputable evidence of the superiority of Pao's 
 God oyer any they possessed. But then He was the 
 God of their enemies. Had Pao landed on their side of 
 the island he would doubtless have been received by 
 Ukenezo as he had been by Bula ; but, coming as the 
 friend and teacher of his enemies, he not only looked 
 upon him as one of them, but as the chief cause of his 
 defeat in their late wars ; and declared that he would 
 club and cook him whenever he got the opportunity. 
 
 One of the most influential of the heathen priests, or 
 sacred men, in the Wet district received a message from 
 a brother priest in the Losi district informing him that 
 they were all going to embrace the new religion, and 
 urging him to adopt the same course. This priest, who 
 had already heard much in favour of Christianity, 
 declared his readiness to receive the teacher and place 
 himself under his instruction. He was the first in the 
 Wet district who became a Christian ; he is now the 
 oldest man on the island, and has for many years been 
 a faithful deacon of one of the churches. Pao now 
 made known his intention to visit the other half of the 
 island; many spoke strongly against his doing so lest he 
 should be killed by their enemies ; others who began to 
 comprehend better the design of the gospel were anxious 
 that the Wet people should embrace it, and thus end 
 their wars ; all, however, agreed that if he went he 
 should be well escorted. In vain did Pao assure
 
 4O THE STORY OF THE LIFU MISSION. 
 
 them that his God would protect him as He had done 
 before ; they seemed to think that neither he nor his 
 God knew the character of their enemies half so well as 
 they did. The result was that a number of them armed 
 accompanied Pao to the village of the heathen priest to 
 whom I have referred. Haneka heard all they had to 
 say, declared himself a Christian, and delivered up his 
 gods to Pao. He then accompanied them to the king, 
 who hearing of their approach, and fearing an attack, 
 had two parties placed in ambush near his residence for 
 his protection. Although no disturbance took place, the 
 interview was too martial and Mohammedan-like to be 
 productive of much real good. The king declared him- 
 self satisfied with the gods of his fathers, and openly 
 avowed his intention to live and die a heathen. Pao 
 returned to prosecute his work amongst the villages of 
 Losi, leaving Haneka as a centre of light and influence 
 in Wet. The former was certainly not very great, still, 
 it was bright. He had heard the simple story of Christ's 
 love ; how we may be saved from sin and misery, and 
 obtain eternal life, and this information he was anxious 
 to communicate to his friends. He had an energetic, 
 influential son about thirty years of age, who became a 
 means of communication between his father and the 
 teacher. This man was most indefatigable ; he seems, by 
 his frequent intercourse with Pao, to have imbibed his 
 spirit. He became really the evangelist of Wet, carry- 
 ing Pao's messages from village to village, and running 
 off to him with every hard question or case of difficulty. 
 Numbers flocked to old Haneka at his home to learn.
 
 THE STORY OF THE LIFU MISSION. 4! 
 
 about the new religion ; and wherever his son Tubaisi 
 went they gathered around him to hear, and became 
 converts. Soon Pao had adherents in almost every 
 village in Wet. He felt that the time had arrived to 
 erect more substantial buildings. So preparations were 
 made for the construction of a substantial church at the 
 first-formed and principal station, Amelewet. All the 
 converts, from every part of the island, willingly assisted 
 to erect a "house for their God," each man bringing 
 stones according to the number of his family. I have 
 often heard them talk and laugh about those " times 
 of ignorance." It is unnecessary to refer to the usual 
 surprise of natives when they are first introduced to the 
 mysteries of the lime-pit, carpenter's shop, &c. An 
 extract from the report of the Reverends A. W. Murray 
 and J. P. Sunderland, who visited the island during the 
 erection of this church, will show in what state they found 
 things at that period of the mission's history, 1852 : 
 " At this island we found the most cheering indica- 
 tions that this for so many years unproductive field has 
 at length begun to yield its increase. The external 
 appearance of the natives was proof sufficient that a 
 great change had taken place. But other and more 
 decisive evidence soon met us. A large substantial 
 stone building, 100 feet long by 40 feet wide, was the 
 most prominent object at the mission station. It would 
 not be easy to describe the feelings of grateful surprise 
 with which we surveyed this interesting object. The 
 walls are about nine or ten feet high, and three feet 
 thick. It has a good pulpit and reading-desk, doors,
 
 42 THE -STORY OF THE LIFU MISSION. 
 
 and Venetian windows, and it is being furnished with 
 seats. It had been only four months in hand at the 
 time of our visit. Probably in another month it will be 
 completed. The boards which have been used about it 
 were sawn by the natives on the island of Mare, which 
 is fully thirty miles distant, and brought from thence 
 in canoes. A foreigner who resides on the island kindly 
 lent them a pit saw, but would not have it brought to 
 Lifu. There are only two teachers on the island, the 
 one a Raratongan, the other a Samoan ; so that the 
 great body of the work has been done by the natives. 
 The dwelling-house of the teachers is quite in keeping 
 with the chapel. It is a comfortable plastered house, 
 enclosed, and having a neat gate and gravel walk in 
 front, which gives it quite a civilised appearance. When 
 the group to which this island belongs was last visited, 
 it had been abandoned on account of the war which had 
 broken out. It is only about two years since the teachers 
 returned ; and during that short space the change which 
 has taken place has been effected. The great body of 
 the people have embraced Christianity. Heathenism, 
 including war, cannibalism &c., has been abandoned. 
 Polygamy, one of the most difficult things to get a people 
 to abandon, has been in many cases discontinued. 
 Probably as many as 150 have abandoned this evil. 
 There is a select class, which numbers 300, the members 
 of which are pledged to outward conformity to the re- 
 quirements of Christianity. The teachers say that the 
 large chapel is filled every Sabbath. It is quite likely 
 that there is a congregation of 600 or 700. The people
 
 THE STORY OF THE LIFU MISSION. 43 
 
 are rapidly availing themselves of what few facilities 
 they possess for learning to read ; a number can read 
 fluently, and multitudes are learning. The teachers are 
 obliged to employ some of the most advanced in teaching 
 their countrymen, and even in conducting religious 
 services. The desires of the people for teachers and 
 missionaries are so great that it is quite painful to hear 
 them expressed while one has not the means of meeting 
 them. When an intelligent young chief was making 
 inquiries as to the probability of their soon getting a 
 missionary, it was replied that they would get one some 
 day. l Say not some day ! ' he replied ; ( I do not like to 
 hear that word some day ! Why not say to-day ? Why 
 not one of you stay ? ' " 
 
 This was] unquestionably the period when mission- 
 aries r should have stepped in to carry on the glorious 
 work so successfully commenced by the indefatigable 
 Pao. Native teachers, although the best pioneers, are 
 not competent to lead their converts beyond a certain 
 point, simply because they themselves are generally but 
 very imperfectly educated. Having arrived at that 
 point, unless the missionary steps in to carry on the 
 work, there is frequently a marked retrogression. False 
 moves are made which excite jealousy and hostility 
 amongst the chiefs. Selfishness and covetousness are, 
 unhappily, too often distinguishing characteristics among 
 our teachers, and these become painfully and danger- 
 ously manifest upon the arrival and settlement of 
 foreigners at their stations. The presence of a judicious 
 missionary prevents the former, and checks the latter;
 
 44 THE STORY OF THE LIFU MISSION. 
 
 the teachers are kept at their proper places and legiti- 
 mate work, and always apply to the missionary in cases 
 of difficulty. I have referred to a strong party-feeling 
 that existed in Lifu, and which increased as the gospel 
 spread ; this might have been allayed by the conciliatory 
 course which a missionary would doubtless have adopted, 
 whereas it was fanned by the imprudence of the teachers 
 and their converts, grew into a settled and determined 
 hostility, and ended in one party sending for priests to 
 oppose the other. 
 
 The completion of Pao's coral church was the signal 
 for a great feast; his adherents collected yams, pigs, 
 fish, bananas, &c., in abundance, and with a willing 
 heart. The day for the opening was fixed, and thousands 
 assembled from every part of the island. The Christians 
 made what show they could with the few articles of 
 clothing which they possessed, and the heathen came 
 decorated and painted in their uniform. The church 
 was the object of general admiration. It is now occupied 
 by my colleague, the Rev. J. Sleigh, and is still in good 
 condition. The natives were amazed to see pieces of 
 coral piled one upon another, and held together like a 
 solid block ; and their wonder only increased when they 
 were told that they were held together by the ashes of 
 burnt coral mixed with sand and water. At the open- 
 ing of this church a very good impression was made 
 upon the heathen in favour of Christianity. In their 
 speeches the natives dwelt upon the folly of their former 
 customs, and the temporal and spiritual advantages 
 connected with the new religion, and urged their friends
 
 THE STORY OF THE LIFU MISSION. 45 
 
 to join them. The result was that many renounced 
 idolatry, brought their gods to Pao, and placed them- 
 selves under his instruction. The work was now 
 becoming too great for Pao ; there were converts in 
 almost every village throughout the island, all of whom 
 desired to be taught. His fellow teacher with whom he 
 landed had apostatised, and was removed by the deputa- 
 tion, who promised 'to send help as soon as possible. 
 Pao, in the meantime, made the best use of the material 
 which he had at his disposal. He selected the most 
 suitable amongst the converts, and sent them about the 
 island as evangelists, he remaining at the principal 
 station to instruct those around him, and superintend 
 the whole mission, making occasional tours round the 
 island. On these journeys he was sometimes roughly 
 handled by the heathen who opposed the gospel. He has 
 been cuffed about and kicked, and had his clothes torn 
 from his back. At my own station the natives waylaid 
 him by a large cavern, into which they had arranged to 
 throw him ; but when he approached and began shaking 
 hands with them, no one had the courage to carry out 
 their plan. This mal-treatment of Pao led the Christian 
 party to determine that he should be escorted in his 
 journeys ; and although the good man remonstrated, they 
 persisted. The heathen party were at that time more 
 numerous than Pao's converts ; but they were divided, 
 and, moreover, afraid of the famed God of the new re- 
 ligion. Ukenezo and his satellites continued to oppose 
 the gospel as the religion of his enemies, and threatened 
 any of his subjects who should embrace it. Notwith-
 
 46 THE STORY OF THE LIFU MISSION. 
 
 standing this threat, however, the natives of the Wet 
 district, in great numbers, joined the Christian party. 
 
 The mission was reinforced about this time by a few 
 Samoan and Raratongan teachers. New stations were 
 formed, and more attention given to the important work 
 of public instruction. It now became a question with Pao 
 where to settle : all wanted him, and the natives of the 
 two districts were very near coming to blows on the sub- 
 ject. He settled the question by building his house on 
 an open copse near the sea-coast which divided the two 
 districts, and which, from time immemorial, had been 
 used as a battle-field where both parties met. No cocoa- 
 nut-tree, nor indeed food of any kind, was ever allowed 
 to grow there : it was, in fact, a regular " Aceldama." 
 The idea of establishing a village at "We was quite amus- 
 ing to the heathen party ; even Pao's followers looked 
 upon the undertaking as a hopeless one, and endeavoured 
 to dissuade him from it. Soon, however, a neat little 
 cottage stood by the roadside on that dreary plain. So 
 extraordinary a phenomenon was the subject of general 
 conversation and astonishment, and there were few who 
 believed that it would be allowed to remain. It certainly 
 did not remain alone very long. Natives from the ex- 
 tremity of both districts gathered around Pao ; houses 
 were erected, groves of cocoanut-trees planted, and ere 
 long it became the talk of the island that bananas were 
 to be seen growing on the roadside at We, and even 
 bunches of ripe ones were allowed to remain on the trees. 
 It was customary on Lifu for chiefs to plunder at pleasure 
 the plantations of their subjects, and grant to their
 
 THE STORY OP THE LIFU MISSION. 47 
 
 guests the same privilege : this led the natives to keep 
 the whereabouts of their gardens as secret as possible. 
 Hence their surprise to see ripe bananas on the roadside ; 
 they had not seen anything like it before, and it was to 
 them a palpable telling fact in favour of Christianity. 
 We soon became a populous, flourishing village. The 
 ancient battle-field was turned into gardens ; a lath and 
 plaster church was erected in its centre, and thus a 
 pleasing illustration afforded of the fulfilment of Isaiah's 
 prophecy " They shall beat their swords into plough- 
 shares, and their spears into pruning-hooks : nation shall 
 not lift up sword against nation, neither shall they learn 
 war any more." " The wilderness and the solitary place 
 shall be glad for them ; and the desert shall rejoice and 
 blossom as the rose."
 
 V. 
 
 INFLUENCE or THE GOSPEL UPON THEIR MODE OF LIFE WAINTA AND HIS 
 PEOPLE JOIN THE CHRISTIAN PARTY THE HEATHEN IN COUNCIL THE 
 HEATHEN ORATOR SILENCED EXTRACT FROM THE REPORT OF DEPUTA- 
 TION WANT OF MISSIONARIES MISSION OF THE CHURCH BISHOPS 
 SELWYN AND PATTESON ARRIVAL OF ROMAN CATHOLIC PRIESTS 
 TEACHERS' FEARS AT THE ARRIVAL OF THE PRIESTS MOTIVES WHICH 
 LEAD THE ISLANDERS TO EMBRACE THE GOSPEL UKENEZO ASSEMBLES 
 THE CHIEFS EFFORTS OF THE PRIESTS TO PROSELYTISE PRIEST 
 SETTLES AT GAICA. 
 
 CHRISTIANITY on Lifu was no longer an empty form, it 
 now became a distinguished reformer. Bulahad received 
 the teachers, hoping that their God would assist him in 
 his wars ; now he found that the new religion had not so 
 much to do with his enemies as with himself and his 
 people ; that its object was to save, not to destroy ; so 
 they yielded themselves to its benign influence, and 
 became noted for their self-denial. It is a significant 
 fact that the word for religion in the Lifu language 
 means literally self-denial. The natives no doubt felt 
 that to give up their wars, cannibal feasts, and especially 
 their wives, and conform themselves to the requirements 
 of the gospel, required the active exercise of this virtue. 
 The stations at which the teachers were located soon 
 began to assume the appearance of quiet Christian 
 villages. Traders calling, found that they could not any
 
 THE STORY OF THE LIFU MISSION. 49 
 
 longer obtain pigs and sandal- wood for beads and pieces 
 of hoop-iron; clothing and other useful articles were 
 called for, and in this case the demand created the 
 supply. 
 
 The Christians were now to receive a very important 
 addition to their number. The young chief at Chepenehe, 
 Wide Bay (the station which I have occupied for fourteen 
 years), was the most influential in the Wet district. He 
 was next to the King Ukenezo, and was married to his 
 sister. The king was very anxious that the young chief 
 Wainya should remain a heathen, and assist him in 
 opposing the gospel, for he saw in the spread of Chris- 
 tianity the death of despotism. Wainya had, from 
 respect to his superior, professed attachment to the gods 
 of their fathers whilst most of his subjects embraced 
 Christianity ; he now, however, publicly declared him- 
 self a believer in Christ and a follower of Pao, and sent 
 a messenger to the king informing him of the step which 
 he had taken, and urging him to do likewise. Ukenezo 
 was enraged against Wainya for having joined those 
 whom he regarded as his enemies, and threatened to 
 depose him. All his subjects, however, who had em- 
 braced the gospel, rallied round Wainya, and declared 
 that if he was attacked by the heathen they would defend 
 him. Ukenezo and the heathen party were now a decided 
 minority, and they felt that to attack Wainya would 
 only be disastrous to themselves. A general consultation 
 took place. Some advised joining the Christians, but 
 Ukenezo sternly opposed this, and in a spirited speech 
 denounced Pao and his converts, also the new religion
 
 5O THE STORY OF THE LIFU MISSION. 
 
 which robbed them of their wives, and feasts, and 
 plunder, imposing a mode of life which he declared to 
 be utterly repugnant to his feelings. He considered 
 that to embrace Christianity would be receiving his faith 
 from his subjects, whereas they, in his opinion, ought to 
 get theirs from him ; and this he determined they should 
 do if possible. He reminded them of what they had 
 heard about the Roman Catholic priests on New Cale- 
 donia and the Isle of Pines, how that those who opposed 
 them were generally punished by the soldiers, and he 
 thought that they would gladly take up a case like 
 theirs ; it was therefore resolved to send for the priests, 
 who, they hoped, would get soldiers to punish the Wet 
 natives for having embraced the gospel against the will 
 of the king. Of this resolution they have bitterly 
 repented a thousand times when it was too late. One 
 of the old heathen orators, who made himself con- 
 spicuous at this gathering, and afterwards went about 
 the island using all the powers of his eloquence to 
 oppose the gospel, was suddenly silenced by an ulcer 
 growing upon his tongue, the offending member. This 
 circumstance, as may readily be supposed, produced a 
 wonderful effect upon the natives in favour of the gospel. 
 No one doubted that it was a judgment upon him, and 
 many embraced Christianity in consequence. 
 
 An extract from the report of the deputation that 
 visited Lifu about the time of which I am writing may 
 be interesting. Their visit was in June, 1857 two 
 years before my arrival. They reported as follows : 
 
 " We reached this island on the 26th June. We
 
 THE STORY OF THE LIFU MISSION'. 5 I 
 
 stood in for Amelewet, the station of Tui and Kakorua. 
 The house of Kakorua stands on the opposite side of the 
 bay to that on which Tui resides, at a place called Mu. 
 But the people of Amelewet and Mu assemble in the 
 same chapel. Kakorua had gone to another station ; but 
 Tui and Isaaka, of Thubenata, came off to the vessel in 
 a canoe ; and we were glad to learn that the mission 
 continued to progress. The vessel stood off and on 
 whilst we went ashore with the teachers' supplies. As 
 we approached the shore, we saw the natives in great 
 numbers coming along the beach towards Tui's house ; 
 most of them were more or less clothed, and they were 
 delighted to see us. After the teachers' supplies were 
 put ashore, we had a meeting with the people, in a large 
 stone chapel at Amelewet. The chapel is 114 feet by 
 38 ; and the walls are three feet thick. The chapel is 
 all seated, and has a respectable pulpit and reading 
 desk, and holds a thousand people ; it is filled every 
 sabbath. As the people could not all be informed of 
 our meeting, only two-thirds of the chapel were occupied. 
 We spoke to the people in the Samoan language, which 
 Tui interpreted. We encouraged them to hope for 
 missionaries. In doing so, did we do right ? 
 
 u Isaaka, who came from Thubenata to meet us at 
 this station, has only been a month on the island. His 
 place is some miles distant from Amelewet ; and a 
 chapel is there in course of building. The services are 
 at present well attended, in a large house where the 
 chiefs hold their assemblies. We had here an interview 
 with the principal chief of half of the island. He and
 
 52 'THE STORY OF THE LJFU MISS /ON. 
 
 his friends pressed us very hard for missionaries. The 
 people here are in a delightful state. What a pity we 
 had no missionaries for them ! Amelewet would make 
 a good missionary station. 
 
 "After bidding the people farewell, we returned to 
 the vessel, impressed with a deep sense of the responsi- 
 bility under which the directors of the London Mission- 
 ary Society have brought themselves to supply their 
 spiritual wants. On Saturday morning, the 27th, we 
 reached the great bay on the south side of the island, 
 the south point of which is called Gaicha, and the north 
 point Ngara. We came to anchor on the north side of 
 the bay, near Chepenehe, the place where the teacher 
 Apolo resides. Wainya, the chief of the place, and 
 Apolo were soon on board. Wainya is a fine-looking 
 young man, and he speaks a little English. l Me want 
 missionary ' was one of his first sentences. He was very 
 respectably dressed, and he conducted himself in a very 
 gentlemanly manner. 
 
 " The information communicated to us by Apolo was 
 of a nature no less encouraging than that communicated 
 by Tui, the teacher of Amelewet. Nearly the whole of 
 the population have turned from heathenism, and greatly 
 desire missionaries. We arranged with Apolo to have 
 the ordinance of the Lord's supper ashore on the follow- 
 ing Sabbath, and he engaged to inform the other 
 teachers. 
 
 " On Sabbath morning, the 28th, we all went ashore, 
 accompanied by the captain and the first officer of the 
 John Williams and as many of the ship's company
 
 THE STORY OF THE LIFU MISSION. 53 
 
 as could leave the vessel, and the Mare and Raratongan. 
 teachers. "We were welcomed on shore by a large crowd 
 of natives who were waiting to receive us. Men, women, 
 and children crowded around us, that they might welcome 
 us with a cordial shake of the hand. This process was 
 gone through all the way up to the teachers' house, 
 which stands on an eminence near the chapel, command- 
 ing a beautiful view of the large bay. After our arrival 
 at the teachers' house the native bell was rung to 
 summon the people to the house of God. Thither we 
 proceeded and found a large congregation assembled. 
 The chapel is large, and, if crowded, will hold a thousand 
 people. There were about 700 inside, and their might 
 have been another hundred crowded around the doors 
 and windows outside ; many of these belonged to the 
 few remaining heathen. Tui preached in the native 
 language from John i, C, 7. The congregation listened 
 with intense interest to his sermon, and at its close they 
 sung with all their might, in their native tongue, to the 
 praise of Him who died to redeem a lost world. The 
 melody was well fitted to make angels weep for joy. At 
 the close of the service, Mr Harbutt baptised the wife of 
 Apolo, and a child of another of the teachers. The 
 former was not a member of the church when she left 
 Samoa, and that day for the first time she sat down at 
 the table of the Lord. We conversed with her and were 
 satisfied with her conversation. She was also well 
 recommended by all the teachers on the island. After 
 the ordinance of baptism was administered, there 
 assembled around the table of the Lord members of the
 
 54 THE STORY OF THE LIFU MISSION. 
 
 family of Christbelonging to eightdifferentnations, name- 
 ly, Britain, Sweden, Samoa, Mare, Savage Island, Rara- 
 tonga, Tonga, and Aneiteum. Addresses were delivered 
 to the communicants in English, Samoan, and Aneiteu- 
 mese. The Lifu congregation looked on with wondering 
 interest. No church has yet been formed among the 
 natives, but the meaning of the service was explained to 
 them by one of the teachers. After the service was 
 over we dined at the teachers' house, and then returned 
 to the John Williams, where Mr Inglis preached in the 
 evening from Psalm cxxxii. This closed the public 
 services of one of the most delightful Sabbaths we ever 
 spent on earth. But ours was not unmixed joy, for it 
 was sad to think that the John Williams had come to 
 visit a people so desirous to have missionaries to put the 
 word of God into their hands, and to tell them more 
 about Jesus, and not one to leave with them ! 
 
 " On Monday morning, the teachers came on board. 
 We filled the jolly boat with their supplies from England, 
 Samoa, and the Hervey Islands, and then went ashore 
 with them, whilst Captain Williams surveyed the large 
 beautiful bay. We had notice given us that the people 
 at Wet, belonging to the chief Ukenezo, on the other 
 side of the island, where Sepetaio is stationed, and also 
 the people at Apolo's station, were going to bring a 
 present of yams for the vessel, so we were not surprised 
 to see a large assembly on the beach ready to receive us 
 and welcome us ashore. Shortly after we reached the 
 teachers' house the people of Wet approached, walking 
 in regular procession, and each carrying a yam or fish.
 
 THE STORY OF THE LIFU MISSION. 55 
 
 They marched first in siDgle file, and formed a circle 
 round the teachers' band, lessening the interior space as 
 they gathered in, until they were four or five men deep ; 
 they laid down their yarns and fish in order, which made 
 a large heap. They then retired and made room for the 
 approach of the people of Chepenehe where we were. 
 These came with their fish and yams in the same regular 
 order, and laid them down in another great heap. They 
 made no speech, as is the custom on such an occasion in 
 Samoa, but quietly retired, and sat down a short 
 distance off. Mr Harbutt addressed them in the 
 Samoan language ; his address was interpreted by 
 Apolo, and the people listened to it with great interest. 
 We pledged ourselves to do all we could to get them a 
 missionary and a printer, to translate and print for them 
 the word of God, that they might read in their own 
 language those great truths the teachers have been 
 telling them for the last ten years. There were present, 
 we thought, no less than a thousand people, among whom 
 were some of the remaining heathen. The latter are 
 very easily known from the Christian population. 
 
 " The teachers say that the people are very kind to 
 them, giving them food in abundance, of which there is 
 no scarcity on the island, and helping them to build 
 their dwelling houses and chapels. When we arrived 
 the teachers were living at six stations, at some of these 
 there were two teachers ; but they all agreed to live for 
 the future each at a separate station, and as there are 
 nine teachers on the island, there will be henceforth 
 nine separate stations, which will occupy fully the whole
 
 5 6 THE STORY OF THE LIFU MISSION. 
 
 island. They had not taken a census of the population, 
 but they say the inhabitants are much more numerous 
 than they are on Mare. What is wanted for Lifu now 
 is missionaries and a printing press. The teachers 
 candidly say they can make no further progress until 
 they get the word of God to put into the hands of the 
 people; and this they never can get till missionaries 
 come and dwell among them, master the language, and 
 translate it into the Lifu tongue. When that day will 
 come is known only to Him who knows the end from the 
 beginning. But the responsibility which rests upon 
 those who sent them teachers to send them missionaries 
 is very great. It was delightful to witness the conduct 
 of the people on the Sabbath. Not one of them, either 
 Christian or heathen, visited the vessel on that day. 
 This people used formerly to worship the nail of a man's 
 toe, or a finger nail, or a tuft of human hair put into 
 a basket, and also stones of a peculiar shape; and so 
 fond were they of eating human flesh, that they would 
 go at night and steal a corpse from its last resting-place, 
 and cook and eat it. How great the change through 
 which they have passed ! War has ceased on the island, 
 and cannibalism is seldom heard of. A few years ago 
 they all went in a state of nudity ; now there are very 
 few who do not wear some kind of clothing, and many 
 of them are very respectably dressed. Let us hope the 
 printing press will be at work here before long." 
 
 It will be seen from the above extract that the 
 deputation found the natives of Lifu in that interesting 
 state in which I have described them, and that the
 
 THE STORY OF THE LIFU MISSION. 57 
 
 mission had reached a stage when to leave it longer 
 without a more effective agency was to expose it to 
 imminent peril. Had missionaries arrived, even at this 
 period, Ukenezo and his party might have been ctfn- 
 ciliated, and the establishment and spread of Popery on 
 the island rendered improbable, if not a hopeless task. 
 The Directors of the London Missionary Society, how- 
 ever, can only apportion to the best of their judgment 
 the resources placed at their disposal by the churches ; 
 and that, no doubt, they conscientiously do. It is the 
 Church of Christ that is responsible ; to it our Lord has 
 committed the conversion of the world, and eminently 
 qualified it to accomplish its mission. It is not that 
 there is a lack of wealth, time, talents, or opportunities ; 
 these the church possesses in a high degree. It is the 
 disposition to use them in the cause of Christ that is 
 wanting. Yet notwithstanding the suitable men and 
 means at the disposal of the church, not only are 
 multitudes left to groan beneath the most debasing 
 idolatry, cruelty, poverty, and ignorance ; but fields 
 white unto harvest are left exposed without a reaper. 
 The natives of Lifu had, for years, been led by the 
 different deputations that visited the island, to expect 
 missionaries ; they had now been disappointed so often 
 that they began to be discouraged, and to feel as if they 
 were being deceived or trifled with. 
 
 Those indefatigable, and truly apostolic missionaries, 
 Bishops Selwyn and Patteson, called annually at the 
 western side of Lifu, treating the natives with their 
 accustomed kindness, taking some to New Zealand for
 
 58 THE STORY OF THE LIFU MISSION. 
 
 instruction, and on two occasions Bishop Patteson spent 
 the winter months with his native schoolboys on Lifu, 
 New Zealand being two cold. He translated the Gospel 
 of Mark into the Lifu dialect, and had a few copies 
 printed in New Zealand, which he distributed amongst 
 the natives. These visits only led the natives to be the 
 more anxious to have missionaries of their own. 'They 
 would gladly have kept the bishop amongst them, but 
 lie had too much of the real missionary spirit to allow 
 him to settle on any island. He rendered good service 
 to the Lifu mission, being here when the priests arrived ; 
 he gave the natives suitable advice, and doubtless pre- 
 vented much evil. 
 
 After the heathen council to which I have referred, it 
 was arranged that the uncle of Ukenezo should go to the 
 Isle of Pines to endeavour to obtain a Roman Catholic 
 priest for Lifu. They were led to abandon this plan, 
 however, by the arrival of a letter from Uvea, in which 
 the chief, Pasil, urged Ukenezo to embrace the " religion 
 of the French priests," as he had done. Neither Uken- 
 ezo nor any of his party could read, so the letter was 
 taken to one of our teachers to be read to them. A 
 messenger was sent to Uvea to tell Pasil that they were 
 quite ready to receive the priests; and shortly after this he 
 arrived in a Government vessel with two priests for Lifu. 
 
 The arrival of this vessel created, in the minds of Pao 
 and his colleagues, considerable fear and anxiety. They 
 had heard of the doings of the French at Tahiti, and 
 shuddered at the thought of their taking Lifu. They 
 regarded the priests and the government as one, the
 
 THE STORY OF THE LIFU MISSION. 59 
 
 former being pioneers of the latter ; and certainly the 
 proceedings of the authorities at Tahiti, and also at New 
 Caledonia and the Isle of Pines, would naturally lead 
 them to this conclusion. Ukenezo and his party has- 
 tened from their village (ten miles inland) to welcome 
 the priests. A temporary dwelling was very soon erected, 
 around the interior of which the reverend gentlemen 
 exposed their pictures, images, medals and crosses. The 
 natives gazed in astonishment and admiration, regarding 
 them as the charms by which their enemies were to be 
 destroyed. 
 
 To suppose that the natives of the South Sea islands, 
 when they first receive teachers or missionaries, do so 
 from a religious feeling is, I am persuaded, quite a 
 mistake. They are generally actuated by inferior 
 motives in professing their willingness to receive and 
 protect the messengers of the cross. It is not their 
 religion that they want so much as their fish-hooks, 
 knives, tomahawks, &c. ; and the enemies of the tribe 
 with whom the teacher lives will often (as at Lifu) re- 
 ceive teachers of a different persuasion, and the greater 
 the difference the better. What can be expected from 
 barbarous tribes that are constantly at war with each 
 other, and accustomed to invoke their gods to destroy 
 their enemies ! Let the Christian teacher once get a 
 footing among them; then, if he be faithful, the gospel, 
 which is the power of God unto salvation, will soon 
 enlighten their understandings, and lead them to follow 
 its precepts from very different motives from those which 
 led them to embrace it.
 
 6O THE STORY OF THE LIFU MISSION. 
 
 A few days after the arrival of the priests, Ukenezo 
 assembled all the chiefs in his district, showed them the 
 box of goods which the priests had given to him, and 
 told them that if they pi mele (loved life) they had 
 better embrace his religion and share the property, 
 assuring them that further disobedience on this point 
 would now be attended with the most fatal consequences. 
 AVuiuya rose and spoke for the chiefs who had received 
 the teachers. He said that they had already a religion, 
 whose power they had seen, and whose precepts they 
 were beginning to comprehend and follow ; they did not 
 want the hmi isi (fighting religion) of the priests, of 
 which they had heard so much from New Caledonia and 
 the Isle of Pines ; they were not afraid of the priests, 
 nor of the soldiers whom they might bring ; they were 
 prepared and determined to stand by the teachers and 
 wait for their missionaries, and, if need be, xome akote 
 (endure suffering) on account of their faith. Many of 
 the heathen stood aloof, having no desire to join one party, 
 and afraid to join the other; they saw that a contest 
 was contemplated, and desired to remain neutral for a 
 time. 
 
 The priests did not leave the work of proselytising to 
 Ukenezo. Every effort was made to win over Wainya 
 and the people of Chepenehe ; first by bribes, which the 
 natives compared with the bait on a fish-hook ; then by 
 threats of a man-of-war (a favourite threat of the priests 
 after my arrival), which were weakened by Wainya 
 going on board the next French vessel that arrived and 
 being kindly treated ; then by annoyances. The priest
 
 THE STORY OF THE LIFU MISSION. 6 1 
 
 got a house built at Chepenehe close to tlie church, 
 although he had not a single convert at that village, 
 and during the hour of service kept natives beating his 
 gong. But all was of no avail ; to this day there is not 
 a single native of Chepenehe professing Roman Catholi- 
 cism, although the long threatened man-of-war has 
 been there with troops, and notwithstanding all that the 
 poor people have suffered. 
 
 On the opposite side of the bay they were more suc- 
 cessful. The G-aica tribe had shown a most determined 
 opposition to the Gospel ; they had frequently maltreated 
 Pao, and the chief had banished from his district those 
 of his subjects who had embraced Christianity. He, 
 however, had recently died, and the natives naturally 
 considered his death as a judgment. His son and suc- 
 cessor was only a boy about nine or ten years of age, so 
 the lad's mother became regent, allowed one of the 
 priests to settle near her house, and ultimately, with her 
 son, professed the Roman Catholic faith, in which she 
 died. Many of the Gaica natives followed their chief, 
 but most of them joined the Protestants. 
 
 The priests were now both established, one in the Wet 
 district and the other at Gaica. They knew that the 
 natives feared the French and that their lives were not 
 in much danger ; so the poor people were subjected to 
 all kinds of bribery, stratagems, threats, and annoyances; 
 and unhappily they had not yet the promised English 
 missionaries to direct and protect them. Many of Pao's 
 converts, from family and political considerations, became 
 Roman Catholics. Both our teachers and people were
 
 62 THE STORY OF THE LIFU MISSION. 
 
 becoming disheartened ; they had long asked for and 
 expected missionaries to carry on the work so success- 
 fully begun ; and every visit of the John Williams 
 increased their disappointment, and weakened their 
 faith in the veracity of missionaries. They were not 
 destined to be disappointed much longer, however. 
 Urgent appeals from the Samoan mission led the direc- 
 tors to request us to proceed at once to Lifu, although 
 we were preparing for another field of labour. So that 
 whilst Ukenezo was welcoming the priests to his native 
 land, we were arranging to leave ours ; and whilst the 
 Christian party were sad and dispirited at their arrival, 
 our friends were in grief at our departure. It is true 
 that the priests were a year before us in person, but as 
 they are centuries behind us in principle, we had not 
 much to fear. Let truth and error struggle together : 
 the former must prevail.
 
 VI. 
 
 HOME IDEAS OF MISSIONARY LIFE LAST NIGHT IN LONDON ON BOARD 
 TAHITI SAMOA NEW HEBRIDES ERHOMANGA LOYALTY GROUP 
 RETURN OF THE FOUR KIDNAPPED NATIVES OUR HOME TRUE AND 
 FALSE MERIT BARTER LANGUAGE MANUAL LABOUR MEDICINE 
 CHEST WHAT A MISSIONARY MUST BE. 
 
 BEFORE we left home, my ideas of missionary life were, 
 what I suppose most people's are, rather vague and 
 sentimental. I saw the missionary and his wife standing 
 on the deck of the vessel that was bearing them from 
 their native land, their home, and their friends, and, with 
 moistened eyes, taking a last look at their country. I 
 saw the white, neat mission house sparkling amidst 
 cocoanut and banana trees, and the missionary under 
 their shade with the bible on his knee, surrounded by a 
 number of interesting, inquiring natives. I saw different 
 tribes assembled around the preacher, all anxious to hear 
 the words of life ; and as he dwelt upon the love of 
 Christ and the magnitude of their transgressions, I saw 
 the tears of penitence flow, and heard the broken accents 
 of humble, earnest prayer for forgiveness and guidance 
 from heaven. All this was a beautiful picture in my 
 mind ; but alas ! for our day dreams and sentimentality ! 
 The stern realities of missionary life have borne but little 
 resemblance to the poetical picture of my youthful 
 imagination.
 
 64 THE STORY OF THE L1FU MISSION. 
 
 Amongst the trials, difficulties, and dangers of fourteen 
 years of eventful missionary life, that dreary last night 
 in London still stands out prominently in our thoughts. 
 Our ship was to sail from Gravesend on the following 
 morning; and as we regarded the vessel as a very un- 
 suitable place for parting scenes, we had said farewell to 
 the last of our friends ; they left London that evening, 
 and then we felt that we were alone. Happy homes 
 and loving relatives and friends were behind ; and 
 before, all was dark and unknown. We had not formed 
 the acquaintance of our fellow-passengers ; had not any 
 friends in Australia ; and were strangers to the mission- 
 aries in the South Seas. We did not doubt that we 
 should be warmly received by the brethren, and find 
 Christian friends in the colonies; it was the indescribable 
 feeling of loneliness that came over us at the thought of 
 having seen the last of our friends in England, and 
 being utter strangers to those with whom we were about 
 to associate. We walked the streets of that great city, 
 threading our way amidst the multitude, feeling, as many 
 have done before and since, that we were alone in a 
 crowd, had homes, but were homeless, had friends, but 
 were friendless. 
 
 We soon found that there was nothing very poetical in 
 the first few days of a voyage. To gaze with tearful eye 
 upon the distant landscape, around which cluster so many 
 happy associations may be all very well from a stage 
 coach or railway carriage but it is quite another thing 
 from the deck of a vessel in a high sea at least such was 
 our experience, and judging from what we heard, rather
 
 THE STORY OF THE LIFU MISSION. 65 
 
 than saw, we supposed that it was that of others also. 
 We found agreeable passengers on board, however, and 
 had a pleasant voyage of seventy-four days to Melbourne. 
 A stay of six weeks in the colonies gave us an insight 
 into colonial life. After which we sailed, in the John 
 Williams, down the beautiful harbour of Port Jackson, 
 and made for the scene of our labours. Happily we went 
 round by Tahiti, and so had an opportunity of visiting 
 nearly all the mission stations of the London Missionary 
 Society in the South Seas ; this is of very great importance 
 to a young missionary : he sees the work at different 
 stations in different stages of progression, converses 
 with the missionaries about their various modes of working 
 their districts ; and is thus able to form his plans with 
 facility, and enter upon his work with advantage. 
 
 So much having been said and written about the 
 natural beauty of the South Sea Islands, we were all of 
 course on the qui mve as we approached Tahiti. We 
 sighted and sailed half round the island with a most 
 agreeable light breeze, which seemed to carry us com- 
 pletely beyond the influence of Old Neptune, and place 
 us beneath the shade of Apollo. The spirit of the Muses 
 descended, so the ladies fell to sketching, and the 
 gentlemen to writing verses. But poetry aside for 
 Manchester men are more practical than poetical the 
 finest scenery in Tahiti (the gem of the South Sea Islands) 
 is not to be compared with landscapes in Great Britain, 
 much less with those on the Continent. I have not seen 
 the scenery of Loch Lomond and Loch Katrine equalled 
 on any of the islands of the South Seas. We were kindly
 
 66 THE STORY OF THE L1FU MISSION. 
 
 entertained by Mr Howe, who at that time was pro- 
 hibited by the French authorities from ministering to his 
 people. We were obliged to get special permission from 
 the governor before we could see Queen Pomare, and then 
 were only allowed an interview in the presence of a 
 government officer. We were requested by Mr Howe to 
 guard our words in conducting the English service, as 
 he had been threatened by the governor on account of 
 one of the missionaries, on a previous voyage of the John 
 Williams, having prayed publicly for the persecuted 
 Takitians. I could not but feel that Mr Howe's position 
 was a very painful and difficult one. How little did I 
 then think that I was destined to occupy a similar one 
 at Lifu. 
 
 We were greatly interested in all that we saw at the 
 different mission stations on our way down to the Loyalty 
 group, especially at Samoa, where we remained for a few 
 weeks. The natives of that group are certainly the most 
 French in their manners, the most Italian in their 
 language, and the most English in their religion and 
 liberality, of any that we have met. That field is well 
 adapted to be the centre of the Society's operations in 
 the South Seas. Leaving the Navigator's group, we 
 sailed westward, and were soon amongst the naked painted 
 savages of the New Hebrides. The contrast was painful, 
 indeed, appalling. Amongst the eastern islands we had 
 been welcomed by neatly-dressed natives with smiling 
 faces ; had visited their happy homes and well-attended 
 schools ; had met them at the house of God, and sat with 
 them around the Lord's table, and had seen the un-
 
 THE STORY OF THE LIFU MISSION. 6/ 
 
 mistakable evidences of progress on every side. But 
 here we were met (where it was prudent to land) by 
 natives most disgusting in appearance, and equally im- 
 pudent in manner. Their impudence, however, has 
 doubtless been acquired by their intercourse with sandal - 
 wooders and abandoned sailors, for it is not a natural 
 feature in native character ; they are generally rather 
 afraid and retiring. We found their huts to be small, 
 dirty, miserable habitations ; their wives complete slaves, 
 and horribly maltreated. We remained two nights 
 ashore at Erromanga with the martyrs Mr and Mrs 
 Gordon. The hill on which their house stood overlooked 
 a lovely valley, and I shall never forget standing at the 
 door on that charming night. The moon had come forth 
 " like a fair shepherdess with her full flock of stars," and 
 was casting her pale silvery rays upon the deep still 
 waters of the ocean. The mountains stood around in 
 stately grandeur, rearing their silent peaks towards the 
 stars, as if anxious to get above and beyond the scenes 
 of cruelty and blood that were being enacted at their 
 base. The murmuring stream, along whose banks the 
 lamented Williams had run for dear life, was winding 
 its course along the valley below. We were talking of 
 Erromanga's sad history and dark future, when we were 
 startled by the cries of a female proceeding from some 
 huts near the river ; we listened, and shuddered as her 
 shrieks rolled along the valley, and echoed among the 
 hills. Mr Gordon informed us that it was " a man beat- 
 ing his wife with a club, a very common occurrence." 
 What a blessing the gospel is ! Had the Erromangans
 
 68 THE STORY OF THE LI FU MISSION. 
 
 like the Eastern Islanders, been living beneath its 
 shade, instead of hearing those horrible shrieks, we 
 should have listened to the songs of evening praise 
 warbling from the different huts. But alas for poor 
 Erromanga ! notwithstanding the earnest efforts of the 
 devoted missionaries who have laboured and are still 
 labouring there, she appears about as dark now as she 
 was then. The injuries which she has inflicted upon 
 Europeans are but as the merest dust in the balance 
 compared with the wrongs which she has suffered at their 
 hands ; and now she says, " You have abused our wives 
 and our daughters ; you have murdered our sons and 
 our husbands before our eyes, and taken others away as 
 slaves ; you have brought diseases that have decimated 
 the population ; you have plundered our plantations, and 
 robbed us of our sandal-wood ; and when we have stood 
 up in self-defence, you have brought your men-of-war to 
 desolate our villages. A missionary is poor compensation 
 for all these outrages. We don't want the religion of 
 such a people. We will have nothing to do with you. 
 Begone ! we swear vengeance against every white man ! " 
 Is not this a very natural feeling ? Can we wonder at 
 the difficulty of missionary work, and the little success 
 attending earnest effort in the New Hebrides group ? 
 The wonder is, that the natives don't attack every vessel 
 that visits their islands, and murder every white man in 
 their power. 
 
 From the New Hebrides we proceeded to the Loyalty 
 group, in which there were but two missionaries, and 
 they located on Mare. These brethren gave us a
 
 THE STORY OF THE LIFU MISSION. 69 
 
 most hearty welcome ; they were delighted to see 
 missionaries for Lifu at last. One of them accompanied 
 us to Lifu, and introduced us to the people. The 
 physical features of the island, and the character of the 
 inhabitants, I have already described. It was arranged 
 at Mare that my colleague should take the station at 
 Mu, the weather side of the island; and I that 
 at Chepenehe, Wide Bay. Seldom have missionaries 
 entered upon their work under such favourable 
 circumstances. The natives assembled from every part ' 
 of the island to welcome us, and with a willing heart 
 carried up our goods from the boat, and re-thatched the 
 teachers' lath and plaster cottage, which was given up 
 to us. 
 
 The delight of the natives was considerably increased 
 by the return of four Lifu young men that we picked up 
 at Raratonga. Dr Turner, who accompanied us as a 
 deputation from Samoa, writes of these natives : 
 
 " The four natives of Lifu, to whom I have already 
 referred as being on board our vessel, now rejoiced to 
 find themselves on their native shores. There is a tale 
 connected with these four young men which makes us 
 ashamed of our country. They say that they were decoyed 
 from their island by a sandal-wood vessel from Sydney, 
 upwards of three years ago. They had gone on board to 
 sell some things, were battened down in the hold, and 
 let up on deck next day, when their island was all but 
 out of sight. They were nearly a year on Espiritu Santo, 
 cutting and cleaning sandal-wood, and were then taken 
 to the Island of Ascension, and sold for pigs, yams, and
 
 7O THE STORY OF THE LIFU MISSION. 
 
 firewood. They were rated according to age, &c., and 
 fetched from two to five pigs, and a proportionable quantity 
 of yams and firewood for each man. There were ten of 
 them in all. After a time six managed to run away, and 
 escaped to Hong Kong, where five of them died. The re- 
 maining four might still have been in slavery on Ascension, 
 but for the kind help of the American missionaries there, 
 together with Cap tain Thompson, of the whaling ship China. 
 The captain bought off two of them, and the other two 
 were redeemed partly by their own earnings and partly 
 by the missionary. They were then taken to Honolulu. 
 The Rev. S. C. Damon and others kindly attended to 
 them at that place, until another generous American 
 captain took them to Raratonga, there to await the 
 arrival of the John Williams. One of them speaks 
 English well. Mr Williams, the British consul at 
 Samoa, has taken down the depositions of the young 
 men, and will report all to the proper quarter. In the 
 course of our voyage, we have traced the name of the 
 Sydney vessel, and also that of her captain and super- 
 cargo. The Lifu people had long given up these four 
 young men as dead ; and their restoration was no small 
 addition to the joy occasioned by the arrival of the 
 missionaries. Two of them are of high rank in the bay 
 where we anchored, and it was affecting to see how the 
 people clung to them, listening to their tale, and follow- 
 ing them wherever they went." 
 
 By the evening of the first day all our goods were 
 landed, and cups and saucers were rattling, and the tea- 
 pot steaming upon an article of native manufacture,
 
 THE STORY OF THE LIFU MISSION. Jl 
 
 which was dignified by the name of " table," at the head 
 of which sat my energetic little wife, feeling that, at last, 
 she was at home. Nearly a year had elapsed since we 
 left England, and although we had met with many kind 
 friends, yet we always felt that we were dependent ; now, 
 however, we were independent in the double sense. We 
 sat round this piece of native mechanism (I might 
 almost call it an automaton, it moved and spoke so easily!) 
 on boxes : and on this, our first day of actual house- 
 keeping and missionary life, we had the pleasure of 
 entertaining Dr Turner, Captain Williams, and Mr 
 Jones, as guests, and we all thoroughly enjoyed that 
 evening meal. 
 
 On, the following morning our friends left us in the 
 John Williams. I had thought that this would be a very 
 trying time, but it was nothing of the kind. We were 
 surrounded by hundreds of noisy natives, some of whom 
 were busily engaged thatching our house, and there was 
 neither time nor inclination for sentimentalism. Our 
 little cottage soon began to look like home. By the taste 
 and activity of Mrs M'Farlaue, packing cases were soon 
 dressed, and transformed into handsome looking pieces 
 of furniture. The windows, although the admiration of 
 the natives, who had not any in their houses, were such 
 that we could not keep out the wind and rain without 
 shutting out the light also. Although, after heavy rains, 
 the water was ankle deep in our house, and during the 
 hurricane months we had to prop it up, yet it was a 
 much better one than we expected to find, and superior 
 to most of those occupied by missionaries, upon their
 
 72 THE STORY OF THE LIFU MISSION. 
 
 arrival iii the field. "\Ye have never been troubled with 
 the feeling that because we are missionaries we ought to 
 deny ourselves of easily-acquired conveniences and com- 
 forts ; indeed, it has always been our endeavour to have 
 things as neat, clean, and convenient as possible : trying 
 to raise the natives to us, rather than descend to them. 
 The Roman Catholic priests generally live in miserable 
 houses, remarkable only for their filth and disorder ; 
 and their persons are often disgustingly dirty. Roman 
 Catholic settlers have told me that they are perfectly 
 ashamed of them ; and French officers have expressed 
 a hope that I would not judge of their priesthood by their 
 missionaries in the Loyalty group. This they call 
 " merit " and " self-sacrifice." I call it a sin, a shame, 
 and a disgrace; and if I were their bishop, I would make 
 these " apostolical missionaries " drink, and smoke, 
 and sleep less than they do, and get better houses over 
 their heads, and so set the natives a better example. 
 The following is a significant fact. One of the store- 
 keepers in New Caledonia, who supplies the priests with 
 their provisions and barter goods, told me that during 
 the three years he had been there, the priests had ordered 
 all sorts of goods, but never any soap. He made the 
 same statement about their converts. 
 
 We had now fairly entered upon our work. The 
 natives poured in from the surrounding villages, but I 
 soon found that they had come not as you see them 
 sometimes represented in^pictures, neatly dressed, with 
 modest step and book in hand, to be instructed in the 
 Scriptures but with pigs, yams, fowls, mats, cocoanuts,
 
 THE STORY OF THE L1FU MISSION. 73 
 
 &c., for barter. They had a missionary now, and they 
 seemed to think that he ought to buy all they brought. 
 They saw that I had a goodly number of boxes, for I had 
 been unwisely advised to take with me a large supply 
 of trade for barter, which I now see might, in other 
 circumstances, have cost me my life. Bartering was a 
 new thing to me : I would rather have had to do with the 
 5. d., than with fish-hooks and cottons, hatchets 
 and knives, shirts and calicoes. In my day dreams of 
 missionary life, this sort of work had no place : how- 
 ever, I went at it : I knew that we must have some pork 
 to eat, and something to feed pigs with. We must have 
 mats for the floor ; we must also have servants, and food 
 for them: and over all, and most expensive of all, the 
 natives knew that I was a "new hand," and inexperienced, 
 and took the advantage. I bought, and bought, and 
 bought, but finding that some of the things were moving 
 in a circle, and having no inclination to pay half-a-dozen 
 times for the same article, I was obliged to close the 
 market, at the expense of my popularity. 
 
 I felt greatly embarrassed at not being able to speak 
 to the people in their own language, although the 
 difficulty was considerably lessened by a number of the 
 young men being able to speak broken English. I felt 
 that, especially amongst a people like this, language is 
 power ) so I bent my energies to the acquisition of the 
 Lifu dialect. In less than four months I commenced 
 reading my sermons, and about three months afterwards 
 began to preach them. No doubt I made some very 
 ludicrous mistakes, but I begged the natives to correct
 
 74 THE STORY OF THE LIFU MISSION. 
 
 me in every case. It would, in my opinion, have been 
 a greater mistake to have remained silent until I supposed 
 that I could speak pretty correctly. There is nothing like 
 dashing at it at once. The natives are pleased to see 
 and hear you make an attempt to speak to them in their 
 own tongue. If they laugh you laugh, and try to find 
 out your error and correct it. My experience has been 
 that it is better to get sentences than disconnected 
 words. 
 
 I soon found that there was a good deal of manual 
 labour about a mission station which devolves (for a 
 while at least), upon the missionary, not from the 
 unwillingness of the natives so much, as from their 
 inability. A church, schoolroom, dwelling-house, and 
 outhouses have to be built, and you not only have to lay 
 the corner stones, but nearly all the others, if you want 
 them straight. You have to superintend the making of 
 lime, and the sawing of wood ; to sharpen the saws and 
 mark the logs ; I had with me a small portable forge 
 and a chest of carpenter's tools. My friends in Man- 
 chester made me a most sensible present upon my leav- 
 ing England ; it consisted of a tool chest and a medicine 
 chest, both of which are invaluable in the South Seas ; 
 although I confess, that I found the former much more 
 valuable than the latter, which was a chest of homoeo- 
 pathic medicines. I had also a case of the more 
 substantial kind with me, but not being much of a 
 doctor, and knowing that there were "great guns " on 
 both sides, I thought that I might as well practice one 
 " opathy " as the other. I therefore read " Sharp's
 
 THE STORY OF THE LIFU MISSION. 75 
 
 tracts on homoeopathy " and studied Laurie. The theory 
 seemed sensible and sound, so I commenced the practice : 
 but the natives had no faith in it, and unfortunately the 
 results were not calculated to inspire much faith in its 
 power to heal ; so that I was obliged to administer other 
 medicines, the effects of which were evident to the most 
 faithless. 
 
 A missionary in the South Seas has not only to be 
 preacher, but doctor, mechanic, and indeed " Jack of 
 all trades." The natives can only do what they are 
 taught. When anything requires to be done, you must 
 know how to do it, or it remains undone. To draw a 
 plan of your church, school, and dwelling-house, you 
 must be an architect; to build and repair them, you 
 must be mason and carpenter. When a pane of glass 
 is broken, you must turn glazier. When the table 
 knives or your wife's scissors require sharpening, you 
 must turn scissor-grinder. To mend your chairs, you 
 must be a cabinet-maker. To repair your boat, you must 
 be boat-builder ; to manage it in rough weather among 
 those islands, you must be a seaman. To shoe your 
 horse, you must be a blacksmith ; and to manage him 
 over island roads, you must be a rider. To bear with 
 the natives, requires an inexhaustible stock of patience ; 
 and to succeed amongst them, more than ordinary 
 perseverance and discretion. So that more is required 
 to make a good missionary than the mere ability to 
 translate and expound the Scriptures.
 
 VII. 
 
 THE CHIEF'S ENCLOSURES THE TEMPORARY CHAPEL THE CONGREGATION 
 THE NEW CHURCH TOUR ROUND THE ISLAND WHAT WAS DONE AND 
 YET TO BE DONE SHOEING THE HORSE NATIVE REMARKS ABOUT THE 
 HORSE TEACHERS PAO'S WILL AND DEATH MAY MEETINGS 
 DIVIDING THE FOOD, AND AMUSEMENTS. 
 
 THE church at Chepenehe having been blown down in a 
 hurricane about the beginning of the year, we found the 
 natives assembling for worship in a native house in the 
 chief's enclosure. The enclosure itself was a novelty, 
 and must have cost the natives many months unusually 
 hard work. It was about three hundred yards long by 
 one hundred broad. The fence consisted of immense 
 logs of hard wood, short logs with forked heads being 
 first placed firmly in the ground at short distances from 
 each other; upon these, logs were laid horizontally, 
 against which logs ten feet high were reared on their 
 ends, standing close together. A second or third row 
 of smaller logs closed up every aperture, so that it was 
 impossible even to see inside from without. Within 
 this enclosure there was quite a small village : here the 
 chief and the leading families resided; it was the " West 
 End " of Chepenehe, but alas for the aristocracy of 
 Lifu ! they had nothing to distinguish them but these 
 rough logs around their dwellings ; yet of these they
 
 
 THE CHURCH AT CHEPENCHE OCCUPIED i:v THE SOLDIERS.
 
 THE STORY OF THE LIFU MISSION. 77 
 
 were mightily proud ; it was a sign of power, small chiefs 
 being unable to get such fences constructed for want of 
 men. 
 
 The house which the chief had given up for religious 
 worship (pro tem.\ was a low, dark, dirty hovel, not- 
 half large enough for the congregation ; it was near 
 the fence, had but one small door, and no windows. 
 Some of the thatch had been pulled off at the back 
 to let the light in. On the first Sabbath of our 
 actual missionary life, we met the people in this place, 
 or I should rather say, at this place, for although the 
 house was thoroughly packed, it was also surrounded by 
 natives, chiefly dirty, degraded looking women, with 
 noisy children hanging' about them. We had two chairs 
 taken down, and sat near the door ; but it seemed almost 
 impossible to get a breath of air^ indeed the arrange- 
 ments appear to have been made to keep the air out ; 
 and not knowing the language, the service appeared to 
 us very long. 
 
 It was a most amusing congregation. Some of them 
 had procured European garments from traders, it looked as 
 if a few suits had been divided amongst them ; a native, 
 just opposite where we sat, had on a pair of spectacles ; 
 he was looking intently, with the most hypocritical face, 
 upon a small hymn book which was turned upside down. 
 (The teachers had got a dozen hymns printed in which 
 there was neither sense nor metre.) The natives sang 
 with all their might, but I don't think that the "melody 
 was well fitted to make angels weep for joy." For their 
 singing at that time was evidently an attempt to make
 
 78 THE STORY OF THE LIFU MISSION. 
 
 the most discordant sounds the more discordant the 
 better the music, in their estimation. Most of them 
 opened their mouths and shouted as loud as they could, 
 keeping their tongues wagging to give variety, and 
 stopping suddenly to draw breath. They listened as 
 attentively to the sermon as could be expected, consider- 
 ing the intense heat ; we all came out as from a vapour 
 bath, and it was laughable to see the variety of dress, 
 native and European, the most ludicrous of which was 
 a fellow strutting along with an old hat and dress coat 
 without any trousers. All had, of course, their girdle 
 of calico or leaves, which is amongst them the badge of 
 Christianity. The word in the Lifn dialect for embrac- 
 ing the gospel, is that used for tying on this girdle ; to 
 return to heathenism is to untie it. 
 
 I told the teacher that it would have been better had 
 he erected a temporary place of worship whilst the new 
 church was being built, but as the walls were finished, 
 he need not do so now ; we could have service in the 
 enclosure, under the cocoanut-trees, in fine weather until 
 the new building was ready. This was not long, for the 
 natives worked with a will, and very soon it was roofed 
 and seated, and a platform and reading desk constructed. 
 The walls were far from being straight, but they were 
 solid, and we were all glad to have such a comfortable 
 substantial place in which to assemble for worship. At 
 the opening there was a great feast, at which all the 
 teachers and several thousand natives were present, 
 and all seemed thoroughly to enjoy themselves. 
 
 When we had been about six weeks on the island, I
 
 THE STORY OF THE LIFU MISSION. 79 
 
 determined to make a tour round it, in order to see tlie 
 different localities, become acquainted with the natives, 
 and by being alone with them for a short time, to 
 acquire, more rapidly and correctly, an idea of their 
 language. I found that the roads in the interior were 
 very bad, but saw that they could, with comparatively 
 little labour, be made into good routes, the island being 
 flat, and the coral easily broken with hammers. The 
 natives were living in about one hundred and fifty 
 hamlets, assembling for public worship at different 
 centres where teachers were located. Their houses were 
 low, with but one aperture, through which you were 
 obliged to go on hands and knees to enter. Some of 
 them were beginning to construct better dwellings near 
 the churches. The natives assembled, in great numbers, 
 at the different stations at which we had arranged to 
 spend the night, bringing plenty of food as a token of 
 welcome. We spent our evenings squatting on mats 
 around a large fire in the enclosure (a much more com- 
 fortable place than inside the house, which is generally 
 full of smoke), conversing as best we could in broken 
 English. It is highly amusing to hear these natives 
 carrying on a conversation with a vocabulary of about 
 forty words. 
 
 One could not but feel what a great and good work 
 had been done, and what a great work was yet to be 
 done, among this people. Throughout the island I found 
 them peaceable, hospitable, regular in their attendance 
 at church and school, and manifesting a strong desire to 
 be instructed. The number of professed heathen was
 
 8O THE STORY OF THE LIFU MISSION. 
 
 comparatively small, as also the number of those who 
 attended the services of the Roman Catholic priests. 
 Idolatry aud cannibalism were becoming things of the 
 past. Polygamy had received its death-blow ; and 
 heathen customs and practices were gradually sinking 
 into oblivion. Places over which the bush had grown, 
 and which could scarcely be distinguished from the wild 
 waste around, were pointed out to me as the sites of 
 large houses in which they used to meet to consult about 
 their wars ; others were still standing, having been 
 turned into village chapels. There was still much to be 
 done, however. The natives were little more than 
 nominally Christian ; morally, socially, and spiritually, 
 they were very low ; they required to be instructed, and 
 their habits, houses, roads, &c., improved. It was a 
 comfort to feel that, at last, they were on the path of 
 human progress : that the murderous war-whoop was 
 hushed into silence, and the men who formerly hastened 
 to kill, cook, and eat their fellows, were now peaceful, 
 compassionate, and in their right mind. It was desirable 
 now to create a healthful public opinion against all kinds 
 of vice ; to make the principles and precepts of Chris- 
 tianity universally respected, the law of every man's 
 actions, and work them into the texture of Lifu society ; 
 and to accomplish this we felt how desirable it was that 
 they should possess, in their own tongue, portions of the 
 Sacred Scriptures as soon as possible. 
 
 It was very evident to me, after my one hundred and 
 forty miles' tour, that a horse would be a most useful 
 animal in Lifu, so I determined to get one from Samoa.
 
 THE STORY OF THE LIFU MISSION. 8 1 
 
 A new difficulty presented itself, however, upon its 
 arrival. The roads being bad, it must be shod, but I 
 had not any horse-shoes ; yet I thought that perhaps I 
 might be able to make such as would do until I got them 
 from Sydney. I got a piece of an old packing case, 
 placed the horse's foot upon it, and drew a line round 
 the hoof; to this line I bent two pieces of iron, and 
 punched holes in them (intending to put shoes on the 
 fore feet only), but the difficulty was to fasten them on ; 
 having failed to do so with common nails, and failed 
 also in my attempt to make nails (for however easy it 
 may appear to a looker on, a nail is a difficult thing to 
 make), I was obliged to put them on with screws ! We 
 have now, I am happy to say, a native servant who has 
 learnt both to shoe the horse and us too. The remarks 
 made by the natives about the horse were amusing. 
 They called it a large dog, evidently regarding it as a 
 very superior one, for they addressed it in chiefs 
 language. An old man stated, not very long ago, that 
 he had been feeding his dog for a long time, hoping that 
 it would grow as large as the missionary's, but he feared 
 that it would never be big enough to carry him, and 
 asked, quite innocently for an explanation. We have 
 the dual pronoun in the Lifu language, and when the 
 natives meet the missionary on horseback they use it, 
 asking where are you two going. The missionaries have 
 lately introduced donkeys to the island of Mare, and 
 when met by natives on these " Jerusalem ponies" they 
 are accosted with the usual, where are you two going ? 
 Having acquired a little of the language, I commenced
 
 82 THE STORY OF THE LIFU MISSION. 
 
 as early as possible, the more active and important 
 duties of a missionary. I soon found that it was not 
 only undesirable, but impossible to carry out our different 
 forms of church government in the mission field ; and 
 although a thorough " Independent," I soon found 
 myself virtually a bishop, in charge of a large diocese. 
 I established a weekly class with the teachers, to give 
 them the outline of a sermon for the Sabbath morning, 
 and to hear and correct the one which they had prepared 
 for the evening. Also to hear an account of their work 
 at their stations ; give advice in cases of difficulty ; 
 explain passages of Scripture which they did not under- 
 stand, and for united prayer, exhortation, and conver- 
 sation about their people and their work generally. 
 Amongst the teachers there were two or three really 
 good, earnest, able men; but I must say that the 
 majority were lazy, selfish, ignorant, and proud. It 
 must not be supposed that all native teachers are like 
 Pao; he was a distinguished exception. Not that he 
 was a man of much education, for he could neither read 
 nor write very well; but he was evidently a man of 
 extraordinary piety, energy, and faith. Not only was 
 he the apostle of Lifu, but he also sought on two 
 occasions to plant the gospel on New Caledonia, having 
 gone thither with some Lifu men in a canoe. Pao's 
 work was to be simply that of a pioneer ; he was not 
 qualified for the steady, systematic duties of a settled 
 teacher. About a year after our arrival he became con- 
 fined to his bed, and, after a lingering illness, died, 
 loved and lamented by the population generally. Some
 
 THE STORY OF THE LIFU MISSION. 83 
 
 time before his death he expressed a strong desire to 
 make his will in my presence. He had a wife and two 
 little daughters ; one of the latter he disinherited alto- 
 gether because she had not been attentive to him during 
 his illness, preferring the play-ground to the sick- 
 chamber. I remonstrated, but he remained firm. He 
 then charged me to see that the following distribution 
 was made of his property. To a friend in Aitutaki 
 he bequeathed an old black cloth coat, the best he had. 
 To a native at Raratonga he left a carpenter's brace and 
 bits. To another friend of the same island he left a large 
 auger. He bequeathed to his wife her own box, contain- 
 ing two dresses, a bonnet, and a piece of calico ! To the 
 younger daughter he left the most valuable part of his 
 property a few carpenter's tools, all of which were 
 specified ; also what clothes remained after he had been 
 buried in a suit. He desired me to see that his wife and 
 children went to Raratonga by the John Williams, 
 Thus passed away the apostle of Lifu ; more like an 
 apostle, in some respects, than many of us. What a 
 contrast between his usefulness and will, and those of 
 many professing Christians ! would that we looked at 
 things more in the light of eternity. 
 
 The natives had heard of the May meetings at Mare, 
 and looked forward with great interest to such gatherings 
 at Lifu. We arranged to have two, one in the Losi, and 
 the other in the Wet district. I determined also to 
 examine the scholars and distribute prizes at the same 
 time, hoping thereby to stimulate the natives generally 
 in the acquisition of knowledge. Great preparations
 
 84 THE STORY OF THE LIFU MISSION. 
 
 were made. A suitable place, about a quarter of a mile 
 from the village, was cleared, and a platform erected 
 under a large tree. Large quantities of food were 
 collected and piled in heaps, crowned with baked pigs, 
 fowls, and fish, pierced through with long sticks and 
 placed in the most grotesque manner. Mrs M'Farlane 
 and the teachers' wives made a number of gay banners 
 from pieces of fancy print ; upon a few white ones I 
 painted mottoes and texts of scripture; these were carried 
 by the delighted natives, who formed at the church, and 
 walked in procession to the place of rendezvous, each 
 Sabbath school teacher at the head of his and her scholars 
 we had commenced regular Manchester Sabbath schools. 
 Many of the Roman Catholics and heathen were 
 present, to whom spirited and pointed appeals were 
 made by the speakers. The natives gave such as they 
 had, and their contributions amounted, from both 
 districts, to 13, 17s 7d in cash, and 2145 native mats, 
 bags, &c. After the first year they contributed cocoanut 
 fibre, cocoanut oil, and cash; and their contributions 
 increased annually until the arrival of the French, who 
 prohibited them from giving donations to the London 
 Missionary Society. After the meeting was over the 
 food was divided, which is a rather exciting and amusing 
 time. I soon learnt that the success of a meeting 
 amongst the natives did not depend so much upon the 
 speeches as on the amount of food. The natives had 
 evidently brought mouths as well as ears ; and I fancy 
 they made better use of the former than the latter. 
 In dividing out the food on all public gatherings
 
 THE STORY OF THE LIFU MISSION. 8$ 
 
 nobody is forgotten ; there is a pile for each village, 
 although there may be only one person from a village 
 present. There is a portion for foreigners, one for 
 Roman Catholics, another for the heathen (as long as 
 there were any). It would be considered an insult to 
 any that were omitted. When all is divided, one man 
 is appointed to stand near each pile of food, calling out 
 the name of the village for which it is intended, im- 
 mediately after which there is a scramble. Half a dozen 
 men stand round, armed with cudgels to prevent natives 
 from other villages taking the food which does not 
 belong to them ; yet although they use their sticks pretty 
 freely, there is a good deal of pilfering goes on, much to 
 the amusement of the crowd of spectators. After the 
 food has been distributed, all is noise, merriment and 
 confusion for a time. Some may be seen capering about 
 with immense yams, the size of which they are diminish- 
 ing as quickly as possible; another will have a leg of 
 pork ; others will be carving a fowl in the most primitive 
 and expedite manner ; whilst fish, on the end of sticks, 
 may be seen moving as rapidly in the air as ever they 
 did in their natural element. The food having all dis- 
 appeared, we spend the remainder of the day in innocent 
 games. Fire-works, and sometimes a balloon, close 
 the proceedings of a happy day.
 
 VIII. 
 
 FORMING A CHURCH TERMS OF CHURCH FELLOWSHIP STRONG DESIRE OP 
 THE NATIVES TO JOIN THE CHURCH OUR SUPPOSITIONS NOT THE 
 STANDARD EIGHT CHURCHES FORMED THE ELEMENTS USED EX- 
 PECTING THE "JOHN WILLIAMS " CHANGES WHICH HAD TAKEN PLACE 
 ARRIVAL OF THE SHIP EXCITEMENT AND CONFUSION BUILDING 
 OUR DWELLING-HOUSE MAKING THE LlME SlTE OF HOUSE MODE 
 OF BUILDING PAPER-HANGING FIRE PLACE SEMINARY COMMENCED 
 STUPIDITY OF THE NATIVES WHAT A PIONEER TEACHER SHOULD 
 BE. 
 
 THE time had now arrived for the formation of . a 
 church on Lifu. There was no lack of material, such as 
 it was ; some two thousand natives were anxious to join 
 the "ekalesia," but we felt that comparatively few of 
 them were suitable persons. The admission of natives 
 to church fellowship has always been, with me, a diffi- 
 cult question. Repentance, which ought to characterise 
 all who desire to be called and treated as the children of 
 God in Christ Jesus, is not, I am sorry to say, a very 
 prominent feature in a South Sea Islander ; indeed 
 instances of EEAL LOVE TO GOD, and DEEP PENITENCE on 
 account of sin, and a desire to live for His glory ', are, 
 alas, very rare. They jappear to be sorry for sin, only 
 so far as it aiFects themselves ; they are afraid of offending 
 God, lest His wrath should descend upon their heads ; 
 theirs is pre-eminently a religion more of fear than of 
 love. This I find to be the experience of other mission-
 
 THE STORY OF THE LIFU MISSION. 8/ 
 
 aries also, with whom I have conversed on the subject. 
 'Tis not fair to give merely a one-sided view of native 
 character. There can be no question about their being 
 prodigious Bible-readers, church-goers, and psalm- 
 singers ; but then it is just as true that many of these 
 worthy characters are notorious liars, profound hypo- 
 crites, and not a bit too honest. Yet why should we be 
 surprised at this ? it is not peculiar to the natives of the 
 South Sea Islands. How few of us reach that pinnacle 
 of Godliness loving God because He loves us, and 
 serving Him because we love Him. Eeligion is with too 
 many a thing of pure expediency. 
 
 What should be the terms of admission to church 
 fellowship ? Upon this question there exists a variety of 
 opinion in the South Seas as well as in England. Total 
 abstinence from smoking is a sine qua non with some 
 missionaries, whilst others will admit upon a simple 
 profession of faith in Christ, there being no objection 
 against the person's moral conduct. Now, I am inclined 
 to agree with the latter, although my experience has 
 been that in this, as in most things, we may go to 
 extremes. However desirable it may be to save the 
 natives from the habit of smoking, which they carry to 
 such excess, we have no warrant for making it a matter 
 of church discipline ; besides the natives themselves 
 know that many ministers and good men in the Colonies 
 smoke. On the other hand, I have found natives so 
 anxious to be admitted to the church, that in order to 
 accomplish their object, they would profess faith in 
 Christ, or in anybody, or anything else; although there
 
 88 THE STORY OF THE LIFU MISSION. 
 
 was evidently no change of heart. The question with 
 them is " what shall I do to be admitted to the 
 church ? " They seem to think that they are all right 
 if they can get there. They will come, for many miles, 
 week after week to converse with the missionary, with 
 a desire, not so much to be instructed, as to fulfil what 
 they regard as a necessary preliminary. They will ask 
 what they are to give up, and what they are to do. You 
 give them a small catechism prepared expressly for them, 
 and they will work at it most assiduously until they have 
 committed the whole to memory, and then they will 
 answer the questions with parrot-like formality. Cross- 
 question them, and they are silent. You ask them if 
 they believe in God as the only true God ; and if they 
 believe that He sent His Son Jesus Christ to save 
 sinners, and you receive a surprised and perplexed look ; 
 it is like asking them if they think you a liar. You ask 
 them if they love God ; oh yes, they say, there's no love 
 like mine. Do you pray to Him? yes, three times a 
 day. What do you say ? Oh Jesus, pity me, and receive 
 me into Thy church. But do you try to please Jesus ? 
 yes ! Do you never break any of His laws ? never. Then 
 you try to show them what sinners they are, and how 
 penitent they should be, and ask them if they never 
 feel sorry on account of their sins. Yes, some of them 
 will answer; I can scarcely sleep at night for thinking 
 and crying about my sins ! They will make any sacrifice 
 to be admitted to the church ; would, no doubt, go 
 round the island on " all fours " if required ; and all this 
 notwithstanding our earnest endeavours to enlighten
 
 THE STVRY OF THE LIFU MISSION. 89 
 
 their dark minds on the subject. "What is to be done ? 
 Some say, " Don't admit anyone of whose change of 
 heart you are not fully convinced. " In that case the 
 terms of admission would not have reference to them so 
 much as to our feelings respecting them. If a native 
 is anxious to become a member of the church, and 
 answers my questions satisfactorily, and is recommended 
 by the teacher and deacons ; I have no hesitancy about 
 proposing him or her to the church, and if ultimately 
 admitted by their unanimous vote, they are entitled to 
 my confidence; I don't see that my suppositions have 
 anything to do with the matter, I may be mistaken. 
 The state of things which I have described is only to be 
 found, of course, in the early stages of a Mission, and is 
 a disorder for which education is the best remedy. 
 
 We formed eight churches on Lifu, consisting of about 
 thirty members each, which we visit in rotation, and 
 which have gone on increasing until they now contain 
 notwithstanding the trials to which they have been ex- 
 posed an aggregate of about two thousand five hundred 
 members. The question of foreign bread and wine being 
 used at the ordinance was introduced at our annual 
 meeting, and feeling the tendency of the natives to 
 regard the sacrament with superstitious feelings, and the 
 desirability of keeping it as simple and primitive as 
 possible, and also of using elements that might be 
 easily procured by the natives themselves, we determined 
 to use the bread and wine of the country, viz., the beautiful 
 white yams for which the Loyalty group is celebrated, 
 and cpcoanut milk ; which is much more scriptural, in
 
 9O THE STORY OF THE LIFU MISSION. 
 
 my opinion, than water coloured with a little wine, and 
 brownish bread made from the dregs of the missionary's 
 flour cask, which he has had for perhaps two years. The 
 object of a missionary should be to establish Christianity 
 in such a way that the natives may find elements within 
 themselves for its sustentation and advancement. The 
 natives upon most of the South Sea Islands will always 
 find it difficult to obtain bread and wine ; why, then, 
 should they be taught that these are necessary to com- 
 memorate the death of our Lord, and led to seek them 
 amongst in many cases abandoned sailors ? It is 
 impossible to think that Christ would have done this, 
 and as He would, no doubt, have used the bread and 
 wine of the country, why should not we ? 
 
 We nowbegan to look for the return of the John Williams; 
 she had been absent nearly two years, having made her 
 voyage to England ; and that time had appeared to us to 
 pass away very rapidly and pleasantly. Not being accus- 
 tomed to housekeeping, we had miscalculated our stores, 
 and for a month or two before the arrival of the mission 
 ship we were out of European provisions. But it is no 
 great hardship to have nothing to eat but pork, fowls, 
 turkeys, yams, taro, and young cocoanuts,the last of which 
 are meat and drink in themselves. Many changes had 
 taken place since the John Williams left us. Flowers were 
 now blooming in front of our little cottage, and a rosy- 
 cheeked, curly-headed little fellow was playing on the 
 green sward. We had dispensed with some of our legless 
 tables, and subsituted others, which, whatever might be 
 said about the workmanship, evidently belonged to the
 
 THE STORY OF THE LIFU MISSION. QI 
 
 genus table. We had also sofas fresh from the hands of 
 the upholsterer, or rather upholsteress ; and as the 
 cabinetmaker's work was entirely covered in, they passed 
 off, of course, as first-class articles. We had also a book- 
 case, and a wardrobe, which were more useful than 
 ornamental. Our new church was completed, and we 
 were beginning to feel at home in the language, in which 
 we had got a primer and small hymn book printed ; so 
 that we looked forward to the return of the John Williams 
 with a great deal of interest, and the more so as she was 
 coming from our friends in England. 
 
 The arrival of the Mission ship amongst us is not un- 
 like that of the mail in a new colony. There are first 
 the pleasures of anticipation, the anxiety, speculation, 
 preparation, &c. The missionary and his wife venture 
 all sorts of opinions about family, religious and political 
 matters, and as the time approaches these little dis- 
 quisitions become frequent and animated, until the vessel 
 arrives with her precious cargo of missionaries, letters, 
 and supplies. The keen eye of a native can distinguish 
 a sail at an incredible distance. Often, when to us, the 
 horizon has appeared perfectly clear, there has arisen 
 from the natives a deafening cry of, " sail oh ! " Three 
 masts lead to the conclusion that it must be the John 
 Williams, and all becomes excitement. The very time 
 that you want your servants, they are not to be found. 
 A host of little domestic misfortunes are sure to happen. 
 The calf gets loose, and milks the cow before the boy 
 arrives, which upsets the arrangements of the culinary 
 department. When all is ready for the oven, it is
 
 92 THE STORY OF THE LIFU MISSION. 
 
 discovered that the boy has not yet got his fire-wood ! 
 then the girl leaves the frying-pan on the fire, and runs 
 down to the beach to meet the boat. And so the con- 
 fusion goes on. After the excitement of the. day comes 
 the not less excitement of the night, which is devoted to 
 reading letters, when all have retired ; but the news re- 
 ceived sometimes throws a terrible gloom over the 
 proceedings of the following day, and the vessel leaves 
 us lamenting the death of some dear relative or friend. 
 
 After the departure of the John Williams, I determined 
 to commence the building of our new house. The little 
 cottage in which we were living was not a bad summer 
 house, but in rainy weather it was not only exceedingly 
 disagreeable, but positively dangerous. Having seen at 
 some mission stations, a number of out-houses, incom- 
 modious and difficult to be kept in repair ; I thought that 
 it would be an improvement to have dwelling-house, class- 
 room, store-room, kitchen, and bath-room, all under one 
 roof; which I now find was a mistake, especially with 
 reference to the class-room ; this, for several reasons, 
 should always be a separate building. The first thing to 
 be done was to prepare the lime, and as all the natives 
 turned out, forty pits were made in two or three days. The 
 natives had been taught by the Eastern teachers to make 
 lime by digging large holes, filling up with logs of wood, 
 and then heaping pieces of coral on the top. It appeared 
 to me that there was a good deal of waste, both of labour 
 and wood, by this plan, as much of the under wood was 
 burnt away before the coral was even heated ; so that 
 afterwards, and ever since, we have adopted a much better
 
 THE STORY OF THE LIFU MISSION. 93 
 
 war, by using small pieces of coral, and by placing the 
 wood and stones in layers, which yields much more lime 
 with the same quantity of wood. The house in which we 
 were living was built half way up an incline that rose 
 gradually from the beach to the height of about seventy 
 feet, and was consequently very much exposed in heavy 
 rains ; we determined, therefore, to have our new house 
 on the top of this incline. It was about one hundred 
 yards in the bush, and two hundred from the beach, and 
 in the middle of the village, yet as that was near the 
 beach, it was sufficiently above it to be private and quiet. 
 I proceeded thither with a few natives, axe in hand, to 
 mark the site. Having climbed a tree to get our bearings, 
 we marked a number of trees around the place to be 
 cleared, leaving a semicircle of low bush in front. The 
 natives were mightily amused and puzzled when they saw 
 the foundation marked out, and many of them tried to 
 trace the, to them, interminable windings of the string. 
 I was not less amused and perplexed, however, at their 
 mode of working : each village trying to get their portion 
 done before the other, and in their hurry using the 
 mortar before it was half mixed : or even using pure 
 lime, rather than wait for the sand. It was impossible 
 to attend to all : whilst superintending one party, another 
 would have built up two or three feet all askew. The house 
 being in the form of a T 5 there ought to have been 
 many angles, but there were not any ! these had to be 
 made afterwards with a hammer and lime. The difficulty 
 was to get the masonry to stand until dry. Portions of 
 the house fell many times, and several times after the
 
 94 THE STORY OF THE LIFU MISSION. 
 
 natives had given it, what they considered, the finishing 
 stroke. It is now, however, a substantial, commodious, 
 and even a handsome dwelling ; boarded throughout, two 
 feet from the ground, and most of the rooms papered ! 
 "We found this was the easiest, cheapestj and prettiest 
 way of finishing our rooms. It would have been too much 
 labour to make the walls anything like straight and 
 smooth with plaster ; whereas by putting on a cheap 
 paper, which only stuck to the prominent parts of the 
 wall (real paper-/*awymy), we had elegant rooms at once. 
 I was led to practise another bit of ocular deception, 
 with reference to a fire-place which I made some years 
 ago. Finding the evenings rather cold during several 
 months in the year, I turned a window into a fire-place, 
 building up a chimney behind the house ; but alas, it 
 smoked very much, making the wall (not one of the 
 papered ones) over the fire-place quite black ; so I painted 
 an arch with black paint, which took in rather more than 
 the fire-place, and which has been admired by our 
 friends as a decided improvement ! However much the 
 chimney may now smoke, it does not injure the wall, 
 and as we have not any ceiling, it easily ascends, and 
 there are plenty of outlets. Many an evening we have 
 sat by our log-fire, thoroughly enjoying our roasted yam, 
 and talking of the more elegant hearths in England, and 
 wishing that those who sat round them were as happy as 
 ourselves. Would that we were all more deeply impressed 
 with the fact, that happiness does not consist so much in 
 what we have, as in what we are. 
 
 Feeling that the future strength and usefulness of the
 
 THE STORY OF THE LIFU MISSION. 95 
 
 mission depended upon the development of its inherent 
 power, we resolved to establish a seminary at Lifu for 
 the training of native teachers to provide pastors for the 
 churches at home, and pioneer teachers for the surround- 
 ing heathen islands. Having communicated our views 
 to the Directors of the London Missionary Society, and 
 received from them the assurance of their satisfaction at 
 the proposal, also of their readiness to meet the necessary 
 expenses connected with such an institution, it was 
 arranged that it should be established at Chepenehe. 
 We had numerous applicants, recommended by the 
 teachers, from every part of the island, from whom we 
 selected about twenty of the most intelligent. With 
 these we had a special meeting, and spoke to them faith- 
 fully about the work to which they were looking forward, 
 reminding them of the dangers, and perhaps cruel death 
 to which they might be exposed, and called upon to en- 
 dure. They said, in reply, that they had thought of all 
 these things, and were prepared for them; that their 
 desire was to become pioneer teachers of the gospel to 
 heathen lands, if they lived, they lived ; if they died, 
 they died, "Eahune a nue hune ko koi Jesu" We leave 
 ourselves entirely in the hands of Jesus. There were 
 certainly some fine young fellows amongst them, who 
 have made excellent teachers. A few were obliged to 
 return to their homes from want of capacity, and one 
 was expelled for immoral conduct. 
 
 The tutor of a seminary in a new mission in the South 
 Seas is in no enviable position. There is plenty of 
 material to work upon, but to mould and fashion it into
 
 g6 THE STORY OF THE LIFU MISSION. 
 
 any reasonable shape, is a task that calls for the exer- 
 cise of a great amount of patience and perseverance. 
 The stupidity of the natives would try the patience of a 
 Job ; indeed it has sometimes been a question, whether 
 even that distinguished patriarch could have maintained 
 the equilibrium of his temper in the professor's chair of 
 such a place as a South Sea Seminary ! Yet what can we 
 expect ? The natives are the merest babes in knowledge. 
 Why should not the multiplication table be as perplexing 
 to them, as a difficult problem in Euclid to an English 
 student ? There is this encouragement, however, they are 
 anxious to learn, and this commendable desire covers a 
 multitude of faults. Their mistakes are often the most 
 ludicrous ; although you may feel angry and inclined to 
 be stern at the injury and destruction of things, yet it 
 is impossible to refrain from laughing. For instance, a 
 missionary's wife on a neighbouring island sent a native 
 to clean the stove. The native had no idea of putting 
 black stuff on to clean it, and when the lady in question, 
 went, sometime afterwards, she found it white-washed! 
 A pioneer native teacher in the South Seas must be 
 taught, not only how to use his pen, but also how to use 
 a builder's trowel, and a carpenter's plane ; however 
 proficient he may be in the former, he will find that 
 ignorance of the latter is a great hinderance to his use- 
 fulness among the heathen. I have seen this exemplified 
 in the teacher's from the Eastern Islands, some of whom 
 have been very unpopular with the natives, notwith- 
 standing their ability to shine in vulgar fractions; 
 whilst others of humbler, but more useful accomplish-
 
 THE STORY OF THE LIFU MISSION. 97 
 
 ments have been objects of wonder and admiration. 
 What does a heathen care for the mysteries of arith- 
 metic compared with a knowledge of the useful arts? 
 Men who can build houses, and make canoes and boxes, 
 are the most likely to succeed in establishing a new 
 mission, if, of course, they possess a little scriptural 
 knowledge, and are men of earnest active piety.
 
 IX. 
 
 OBJECTIONS AGAINST CHRISTIAN MISSIONS A MISSIONARY'S OBJECT A 
 WRITER'S TESTIMONY WHAT HAS BEEN ACCOMPLISHED IN EASTERN 
 POLYNESIA SOCIAL IMPROVEMENTS INCENTIVES TO PROGRESS AT- 
 TEMPTS TO IMPROVE THEIR CANOES BOAT-BUILDING EXPORTS THE 
 
 PRIESTS AS TRADERS TRADING PROHIBITED BY THE DIRECTORS OF THE 
 L. M. S. IMITATING EUROPEANS NATIVE LOVE OP DRESS REMARKS 
 OP A TANNESE THEIR FEELINGS RESPECTING CHRISTIANITY OUR LIVES 
 IN DANGER MISSIONARY TRIALS AND DIFFICULTIES DANGEROUS 
 VOYAGE IN AN OPEN BOAT. 
 
 IT is sometimes objected to Christian missions that they 
 do not civilise thepeople among whom they are established ; 
 that they are directed to the inculcation of religious 
 truths, and the wants of the soul, to the utter neglect of 
 mental culture, industrious habits, useful arts, and all 
 temporal improvement. Others (especially the French) 
 are fond of insinuating that, though the missionaries are 
 professedly the agents of a voluntary and purely religious 
 association, established for the purpose of diffusing the 
 knowledge of the Christian religion, they are virtually the 
 agents of the British Government, which is thus covertly 
 extending the political and commercial influence of Eng- 
 land. Whilst, amongst our own countrymen, a prejudice 
 exists against missionaries of a diametrically opposite 
 character. They are represented as "dangerous individuals, 
 whose influence saps the foundations of public tranquillity, 
 whose movements require to be narrowly watched, and 
 discouraged rather than favoured by the governments
 
 THE STORY OF THE LIFU MISSION. 99 
 
 under which they labour, and whose efforts tend rather 
 to the injury than advantage of society." Amidst 
 such conflicting and contradictory opinions as these the 
 faithful missionary toils on, labouring to promote both 
 the temporal and spiritual welfare of his people. His 
 desire is to see civilisation and evangelisation going 
 hand in hand, like brother and sister. 
 
 A gentleman, who is well acquainted with South Sea 
 missions, writes as follows : 
 
 " The conduct of the missionaries in the South Seas 
 towards the native authorities, and towards the repre- 
 sentatives of their own government, from the adjacent 
 colony as well as from home, shows, as their conduct in 
 other parts of the world has invariably shown, the utter 
 groundlessness of the prejudices that exist against- 
 them ; while the extent to which their labours have 
 encouraged the commerce of their country, afforded 
 security to the mariner among tribes formerly the most 
 hostile and ferocious, and the extent to which the civili- 
 sation which has followed their exertions has created a 
 demand for the manufactures of their native country, 
 entitle them to a place amongst its sincerest friends, and 
 will in all unprejudiced minds ensure for them approval 
 and respect." 
 
 The missions in Eastern Polynesia show that while 
 the communication of religious truth, and the welfare of 
 the soul, have been primary objects, the missionaries 
 have laboured, with remarkable success, to advance the 
 people in civilisation. They have favoured the develop- 
 ment of the human mind, called into existence a litera-
 
 IOO THE STORY OF THE LIFU MISSION. 
 
 ture where before the use of letters was unknown, and 
 diffused the blessings of liberty where savage despotism 
 alone reigned. They have introduced a knowledge of 
 the mechanical arts, opened new avenues for commerce, 
 and guaranteed security to the merchant and the seaman 
 engaged in its pursuit ; they have aided the progress of 
 science, and enlarged the field of discovery ; whilst the 
 natives have been raised to the exercise of benevolent 
 affections, and the practice of virtue in the present life, 
 as well as directed to seek the glory and blessedness of, 
 that which is to come. 
 
 We were anxious to introduce habits of industry 
 among the people of Lifu, and being fully sensible that 
 indolence was the fruitful source of many of their vices, 
 and of the impossibility of their becoming either virtuous 
 or happy without more occupation than the mere cravings 
 of animal nature required, we used all our influence to 
 lead them to improve their dwellings, roads, canoes, &c., 
 and to commence the cultivation of cotton, for which 
 the soil and climate are well adapted. Instead of the 
 numerous insignificant hamlets in which the natives 
 were scattered about the island, we advised them to build 
 respectable villages at the localities where the teachers 
 were settled, and to dig wells ; also to erect substantial, 
 commodious chapels. We particularly desired each 
 family to have a house of their own, with at least two 
 separate apartments. Formerly, several families lived 
 together in one house, in which there was not a single 
 partition ; young and old, married and single, being all 
 huddled together.
 
 THE STORY OF THE LIFU MISSION. IOI 
 
 "We intended to make the village of Chepenehe a model 
 for the others, and to encourage and stimulate the 
 natives we promised that the young men in the institu- 
 tion should make doors and windows for all lath and 
 plaster houses built of a certain size, and also superintend 
 the plastering of the floors. The roads were also im- 
 proved ; so that we can now travel on horseback between 
 the two mission stations a distance of fifty miles 
 easily in a day. By the kindness of friends in Adelaide 
 we were enabled to lend the natives hammers, pick- 
 axes, and shovels for digging their wells, building their 
 houses and chapels, and improving their roads. 
 
 I have made several ineffectual attempts to lead the 
 natives of Lifu to alter and improve their mode of con- 
 structing their canoes ; they are, as I have described, of 
 a very inferior kind. Two of the native teachers under 
 my care had to cross the bay nearly every week, a distance 
 of ten miles. They had on several occasions to swim half 
 the distance with the canoe, or on the paddle ; or to push 
 the canoe before them, which was full of water, and over 
 which the seas were breaking, rendering it impossible to 
 bale it out. One of the teacher's party, on one occasion, 
 had been drowned. These facts induced me to attempt 
 with the help of the students, to construct a canoe upon 
 some better plan. Among the improvements in the first 
 that we made, it was propelled by two wheel paddles, in 
 velocipede style, which could be easily taken out when 
 there was a favourable wind, and the sail set. The 
 natives, although full of its praises at first, soon showed 
 their preference for their own paddles; to work the
 
 IO2 THE STORY OF THE LIFU MISSION. 
 
 lever required a little more muscular power than they 
 were disposed to bestow upon it ; so that as a steamless 
 steamer it was never of much real use. The next we 
 made was a light flat-bottomed boat with moveable out- 
 rigger, which was very useful for many years ; but, like 
 the canoe with paddles, they could not imitate it. The 
 former was too complicated for the natives, and the latter 
 required that the planks should be well jointed, a piece 
 of work which it was very difficult for natives to execute. 
 Having now served an apprenticeship ! we determined 
 to commence building a regular boat during the hours 
 for manual labour in the institution which are, three 
 hours a day out of three days in the week. The keel 
 was soon laid, and the stem and stern posts fixed. 
 Ordinary boat-builders would have had three moulds ; we 
 extraordinary ones had only one! and the planks were 
 too independent to follow even that ; owing to some bad 
 start at the keel, they soon left the mould and pursued a 
 course of their own ! When finished it was nearly as 
 broad as it was long, and yet not proportionably steady 
 by any means. It was, however, so remarkable a boat 
 that the captain of the Day spring said that he had never 
 seen one like it ! he might have added, with the utmost 
 confidence, that he never would. That boat, however, 
 although not the most suitable for a regatta, was a very 
 serviceable little craft on a mission station. The natives 
 found her much safer than their canoes, and much more 
 easily managed. Sometimes, in visiting the out-stations 
 round the coast, we were caught in bad weather, and the 
 waves would, now and then, leap over the sides of the
 
 THE STORY OF THE LIFU MISSION. 103 
 
 boat ; but what of that ? there was plenty of room for 
 both them and us, and it only gave the baler a little 
 work. Some of the natives wished to take a trip to Uvea 
 in her ; but it does not follow from this that it would 
 have been safe to attempt such a voyage, for although 
 the islands are not within sight of each other, the natives 
 have ventured from one to the other on small rafts. 
 
 Having ascertained that there was a market in Sydney 
 for cocoa-nut fibre, and seeing that an abundance of that 
 article could be prepared on Lifu, we urged the natives 
 to produce and export it. So great was the quantity sent 
 to the Colonies, from the Loyalty group, and other 
 islands in Eastern Polynesia, that the market soon 
 became over-stocked, and the price lowered to such a 
 degree, that no encouragement was offered to the natives 
 to continue its production. Cotton, cocoa-nut oil, pigs, 
 and poultry, became and remain the staple exports of 
 Lifu. The cultivation of cotton is greatly increasing 
 every year ; the year before I left Lifu, the exportation 
 amounted to twenty tons. The priests are the chief 
 buyers; they can afford to give more than the other traders, 
 and yet make large profits, so they get nearly all the 
 cotton and oil. On Uvea, where a large quantity of oil 
 is made, they are known, and spoken of by foreigners, as 
 the " oily fathers." On Lifu they have, for some time, 
 refused to purchase the cotton of the Protestants, unless 
 they become Roman Catholics ! They doubtless expected 
 that the benefits of a good market would prove a strong 
 and successful bait; but although the Protestants are 
 anxious to take their cotton to the person who will give
 
 104 THE STORY OF THE LIFU MISSION. 
 
 them the most for it, be he Roman Catholic or Protestant, 
 priest or layman, they are also determined (as they 
 have abundantly proved since the arrival of the French) 
 to maintain their religions principles and modes of 
 worship ; so that the priests have not yet made a single 
 cotton convert. Many of the natives now take their 
 cotton to the traders ; but most of them still manage, 
 through their Roman Catholic relatives and friends, to 
 sell it to the priests, who certainly give the best price, 
 and are in this way, at least, a benefit to the island, 
 although at the expense of the priesthood and the traders. 
 I have often felt it to be a matter of extreme satisfaction 
 that I am connected with a society that strictly prohibits 
 its missionaries from engaging in any commercial pur- 
 suits. None can violate this rule without seriously 
 injuring their reputation, and impairing their usefulness. 
 Let the trader attend to his trading, and the missionary 
 to his teaching. 
 
 The natives, in their transitional state, are very fond 
 of imitating Europeans, which, as a general rule, is a 
 very good feature in their character, although, in some 
 cases, it leads to disasters through stupid mistakes. For 
 instance, the heathen on Mare, seeing that the mis- 
 sionaries' children were healthy and strong, asked the 
 servants how they were brought up. They were informed 
 of the peculiarities of European training from the 
 time of birth, and seemed to catch at the idea of the new- 
 born infant being washed in warm instead of cold water ; 
 accordingly, it was determined that the next baby should 
 be treated in thorough European style ; many of the old
 
 THE STORY OF THE LIFU MISSION. 105 
 
 people, as usual, protesting that European customs 
 might be very good for Europeans, but that they would 
 not suit them. The new generation, however, prevailed, 
 considering themselves wiser than their fathers ; so the 
 father prepared the hot water for the new arrival. He 
 seemed to think that the hotter the better, and the poor 
 little thing was put into water nearly at the boiling 
 point, and as a natural and sad consequence, was scalded 
 to death. The natives then abandoned the idea of 
 European training, feeling with the old people that their 
 children could not endure it. 
 
 The natives soon begin to develop a strong liking for 
 European dress, which they carry to a degfee, at once 
 absurd and ludicrous. It has often appeared to me that 
 we are in a somewhat anomalous position, when intro- 
 ducing Christianity to an island ; and in our eagerness 
 to see the natives advance in civilisation, we urge them to 
 a course of conduct that we have afterwards to denounce. 
 Not only do they become avaricious, but the clothes they 
 wear, and the mode and time of wearing them, are posi- 
 tively injurious to health. A simple girdle of leaves or 
 calico is much more suitable for natives generally in a 
 tropical climate than European clothing ; a white shirt 
 with a fathom of white calico for an iza or girdle, is a dress 
 suit, or rather is the most suitable dress suit ; for the 
 natives have an idea that they are not dressed until they 
 have their black coat and shoes. 
 
 The un suitableness of the style of dress adopted by 
 some of the Christian natives is observed even by the 
 heathen. I remember being struck with this some years
 
 IO6 THE STORY OF THE LIFU MISSION. 
 
 ago when visiting Tanua in company with some of the 
 missionaries of the New Hebrides group. We were urging 
 the natives to receive a missionary, and they were giving 
 us their reasons for not wishing one. The conversation 
 was carried on in broken English, many of the natives 
 being able thus to express themselves from frequent inter- 
 course with foreigners. " You see," said one knowing 
 fellow, " no good missionary stop Tanna. Suppose 
 missionary stop here, by and by he speak, f Very good, 
 all Tanna man make a work.' You see that no good : 
 Tanna man he no too much like work. By-and-bye 
 missionary speak, ' No good woman make a work : very 
 good, all man he only get one woman.' You see Tanna 
 man no like that ; he speak, ( Very good plenty woman : 
 very good woman make all work/ Tanna man no 
 save work " does not know how to work " he too much 
 lazy ; he too much gentleman ! " The speaker was a tall, 
 fine-looking, well-built fellow : naked, but painted and 
 decorated in the highest fashion of the land ; no doubt he 
 was a prominent character in the Tannese " Swell Mob." 
 His quick eye caught one of our party a little, unpre- 
 possessing, milk and water sort of fellow dressed, or 
 rather disguised, in what appeared to be the cast-off clothes 
 of some jolly old farmer. " You see," he continued, 
 " suppose missionary stop here, he tell all man, f Very 
 good , get a clothes.' That no good ; very good, white man get 
 a clothes ; very good, black man make a paint. Suppose 
 black fellow get a clothes he no look well : you look this 
 fellow, he no look well ! " He pointed to our little friend 
 as he said this, and it was impossible for us to retain our
 
 THE STORY OF THE LIFU MISSION. IO/ 
 
 ^gravity, the contrast was so ridiculously striking. The 
 Tanna man then threw his massive club proudly over his 
 broad shoulder, and strutted away, indignant, no doubt, 
 that we foreigners should try to put such absurd and 
 debasing ideas into their heads. 
 
 They profess to be utterly ignorant and indifferent 
 about the future, and in no way enamoured with the re- 
 quirements of Christianity in the present life ; they very 
 much prefer their wild lawless liberty to the restraints 
 imposed by the gospel. The civilisation of which we 
 speak appears to them to be both binding and degrading. 
 They are quite satisfied with the gods which they have, 
 and are determined to live as their fathers lived, and die 
 as they died. Having had a good deal of intercourse with 
 foreigners during the last thirty years (chiefly sandal- 
 wooders), and being thoroughly conversant with the in- 
 justice and cruelty which these men have perpetrated upon 
 the defenceless natives, they are by no means disposed 
 to embrace the white man's religion ; it does not appear to 
 them to be any improvement upon their own. How can 
 we be surprised at all this ? 
 
 Our lives, on that occasion, were in considerable danger 
 from a party of Tannese who had determined to kill, at 
 least, one of the missionaries, in order to lead us to 
 abandon the idea of locating one there. We found that 
 these fellows had actually been on the point of firing 
 upon us from three different places, but were deterred from 
 fear of shooting some of their friends who were standing 
 with us. Having got this unpleasant piece of informa- 
 tion from a native of our party who was watching them,
 
 IdS THE STORY OF THE L1FU MISSION. 
 
 we thought it prudent to move quietly towards the boats, 
 and only felt safe when clear off. On a subsequent 
 voyage the natives were prevailed upon to allow a mis- 
 sionary to settle amongst them, who has been labouring 
 there ever since. 
 
 In missionary work, as in other enterprises, there are, 
 of course, risks and difficulties to be encountered, and 
 these do not arise from the hostility of the natives only, 
 nor yet simply from the diseases peculiar to the country, 
 but also from visiting out-stations and neighbouring 
 islands in open boats. I have myself often been caught 
 in very bad weather, and on two occasions have been 
 nearly lost between the islands. 
 
 Perhaps an account of one of these may be interesting, 
 and give the reader some idea of the dangers connected 
 with boating amongst those islands. We had been 
 waiting at the weather side of Lifu for a favourable wind 
 to cross over to Mare, and as it veered round to the west, 
 the boat was launched, and we started. I was simply 
 a passenger. It was the chief's boat ; he and fifteen others 
 were going to Mare with a cargo of mats to barter with 
 their neighbours on that island. They had made what 
 they considered every preparation for the voyage. For 
 many miles we smiled at our good fortune. "We had a 
 splendid breeze and a smooth sea, and Lifu soon began 
 to look hazy in the distance. But before we sighted 
 Mare the natives began to look serious ; the wind was 
 increasing, the sea was rapidly rising, the clouds were 
 blackening, and our little craft was flying over the waves 
 at a fearful rate. Spare ropes were employed to secure
 
 THE STORY OF THE LIFU MISSION.. IOQ 
 
 the masts ; everything was stowed away snugly ; we 
 shortened sail, and anxiously watched the progress of the 
 storm. Soon the crested waves were rising behind and 
 threatening to roll over us ; now and then one leapt in as 
 it rolled along the side of the boat, as if to prepare us for 
 what was coming. ' A native was kept constantly baling 
 the boat, and as the water began to come in pretty freely, 
 I asked a question which I found should have been asked 
 before we started " Where is the bucket ? " They had 
 not brought one. "How many balers have you?" 
 Only the one in use ! Then they began, as usual, to 
 blame each other for not taking (as the missionary does 
 in his boat) a bucket and a few calabashes ; and I learnt 
 a lesson about never trusting to natives to prepare for a 
 sea voyage. 
 
 We were occasionally shipping seas which saturated 
 the native mats, alarmingly increasing the weight of our 
 cargo. I proposed to lighten the boat, but no one spoke. 
 I reminded them of our danger, and of the value of our 
 lives compared with a few mats, and requested the lead- 
 ing man amongst them to show the example by throwing 
 his mats overboard first. This man was one of the 
 chief's advisers, a great talker, and a would-be great 
 man. He was ready enough to take the lead in most 
 things, although not in this ; he had probably, reckoned 
 what he should get for his mats, and determined what 
 he should do with it, and so clung to the chance of 
 getting to Mare, mats and all. 
 
 Our conversation was interrupted 'by a scream from 
 the chief Bula, and in a moment a tremendous wave
 
 I IO THE STORY OF THE LIFU MISSION. 
 
 swept right over the boat, causing it to tremble from 
 stem to stern, drenching us, and half filling it with water. 
 For afew seconds we seemed paralysed. "Jo tim! " I cried 
 to the fellow who ought to have been baling, and to our 
 dismay he replied, "The baler is gone." The wave had 
 taken it away. There we were, with the boat half full 
 of water, without either bucket or calabash. " Throw every 
 mat overboard instantly," I said, and moved towards 
 them; but they preferred to lighten the boat by jumping 
 overboard themselves, and in an instant a dozen of them 
 were in the sea, some holding on to a rope, others to the 
 side of the boat. Even at such a time I felt inclined to 
 smile at the reluctance of those fellows to part with their 
 mats. Four of us who had hats used them with a will 
 to bale the water out of the boat. Fortunately for us we 
 rose on the waves ; had such another swept over us just 
 then, we must have gone down. 
 
 After reducing the water a good deal, the natives got 
 into the boat again, we spread a little sail to the wind, 
 and proceeded on our voyage, during the remainder of 
 which we managed to keep the water down with our hats. 
 As we drew near to Mare the natives assembled on the 
 cliffs ; they did not expect to see a vessel, much less an 
 open boat, approach on such a day. They swam to the 
 reef to render assistance if necessary whilst entering the 
 small boat passage, and we divested ourselves of some of 
 our garments, and prepared for swimming. We did not 
 feel the force of the wind so much whilst running before 
 it, but when we turned to enter the passage, the wind 
 blew the sail to ribbons. A crowd of natives plunged
 
 THE STORY OF THE LIFU MISSION. 1 1 1 
 
 into the surf, seized our boat, and drew it into the placid 
 little bay. It was an immense relief to see and hear the 
 raging sea behind us. 
 
 A missionary's greatest joys and sorrows, however, 
 (from without) may be traced to the family circle. 
 What trial so great as being called upon to watch the 
 wasting form of a lovely and beloved child, having 
 exhausted your little stock of medical knowledge in 
 vain, and no doctor near? or be obliged (as a mis- 
 sionary on a neighbouring island was) to watch over the 
 grave of a beloved wife and only child, lest the natives 
 should steal the bodies to cook and eat them, no earthly 
 friend being near him. Missionaries, above all others, 
 should be men of sterling piety and strong faith. Being 
 far away from intelligent Christian society, and all those 
 stimulants and encouragements which ministers enjoy 
 at home, they should live near to God : upon this really 
 depends their happiness and success.
 
 ESTABLISHMENT OP LAWS UKENIZO OBJECTS THE PBIEST'S CODE POLICY 
 OF THK PRIESTS HARBOUR DUES ERRORS NATURAL AT THE COM- 
 MENCEMENT LAWS OPPOSED BY WHITE MEN CIRCUMSTANCES WHICH 
 LED TO ARRIVAL OP THE FRENCH SOLDIERS THE CAUSE THAT LED THE 
 FRENCH TO TAHITI THE SAME AS THAT WHICH LED THEM TO LIFU 
 THE IMPORTANCE OP MISSIONARIES OF DIFFERENT CREEDS HAVING 
 DISTINCT FIELDS OP LABOUR TACTICS OP THE PRIESTS THREATS 
 THE PRIESTS ADOPT ANOTHER PLAN PROTESTANTS' LOVE FOR THE 
 SCRIPTURES CHAPEL- BUILDING BY THE PRIESTS REASONING OF THE 
 PRIESTS. 
 
 THE time had now arrived for the establishment of a 
 code of laws on Lifu. Although the influence of the 
 gospel had become sufficiently prevalent to render the 
 application of club law a very rare thing, it was not so 
 universal as to prevent crime. There were on Lifu, as 
 on other islands, a great number who were influenced in 
 their profession of Christianity merely by example, so 
 that no sooner had the powerful excitement produced by 
 the transition from one state of society to another 
 subsided, than they returned to the evil habits in which, 
 from their infancy, they had been trained. The chiefs 
 very naturally asked our advice, and we felt as Mr 
 Williams did, " that there was a necessity laid upon us 
 to act in these affairs ; and while we gave them clearly 
 to understand that our objects were purely of a spiritual
 
 THE STORY OF THE LIFU MISSION. II 3 
 
 character, we were convinced that under existing circum- 
 stances, it was as much a duty to direct them in the 
 formation of a code of laws, as it was to instruct them 
 in the principles of Christianity itself : for in thus acting, 
 we were simply advising them to apply those principles 
 to social life, and to substitute them for the ferocity and 
 revenge by which all classes had been previously in- 
 fluenced." 
 
 A few simple laws were drawn up, and Young Bula 
 assembled all the chiefs and people in the Losi district, 
 before whom they were published. Officers were appointed 
 in the different villages to investigate minor offences and 
 impose suitable fines or punishment, whilst the supreme 
 court was held at Mu, the residence of the young King 
 Bula. Ukenizo, the king of the western half of the 
 island, objected to the establishment of laws in his district. 
 He, and a number of his followers, although nominally 
 Roman Catholics, were virtually heathens advocates of 
 club-law and very unwilling to be placed under the 
 restraints of a code that regarded fighting, stealing, and 
 adultery as crimes. The under chiefs, however, deter- 
 mined that if Ukenizo would not establish them, they 
 themselves would do so in their respective villages, and 
 this led the priest to draw up a code for the king, which 
 he succeeded in persuading him to accept. Seeing that 
 the natives were determined to have laws ; and feeling, 
 no doubt, that the administration of them would be a 
 new power in the hands of Ukenizo, and secure a degree 
 of prominence for the Roman Catholics, the priest entered 
 heartily into the project. He called upon us with his 
 
 H 

 
 1 14 THE STORY OF THE LIFU MISSION. 
 
 proposed code, over which we had a little friendly 
 discussion, and after a few alterations and additions 
 they were submitted to the king and the people for their 
 approval and adoption. A day was fixed for their 
 publication, at which both the priest and myself were 
 present. The priest, acting for the king, read the laws 
 to the assembled crowd ; they were unanimously adopted, 
 and officers appointed as in the Losi district. 
 
 I have mentioned the part which the priest took in the 
 establishment of the laws in the "Wet district, because 
 although he appeared anxious to take a conspicuous part 
 in this project when he supposed that it would be for 
 the advantage of Roman Catholicism on the island, he 
 was nevertheless, at a subsequent period, and for the 
 same reason, equally anxious to make it appear to the 
 governor of New Caledonia that the laws had emanated 
 from us. It was a matter of comparative indifference to 
 us from whom they emanated, so long as they were 
 established, and we were neither afraid, nor ashamed to 
 acknowledge to His Excellency a few years afterwards the 
 part which we had taken in their formation in the absence 
 of an administration, seeing that the French had not at 
 that time, taken formal possession of the Loyalty group. 
 
 An administration was a new thing to the natives, 
 so that we were not surprised to find them at times, 
 more vigorous than just in enforcing their five laws, or 
 rather their own ideas, for their little code became ludi- 
 crously elastic sometimes. For instance, an observant 
 native who had been to Sydney in a trading vessel, noticed 
 that ships there had to pay harbour dues ; so that when
 
 THE STOR Y OF THE LIFU MISSION. 1 1 5 
 
 he returned and was appointed policeman at a bay twenty- 
 five miles from the king's residence, he did not forget 
 this fact, and upon the arrival of a small schooner from 
 the coast of New Caledonia, he demanded harbour dues 
 from the captain ! It was in vain that he told the natives 
 that they had not done anything to improve the harbour ; 
 in vain did he storm and threaten ; the policeman said 
 to him, " You see, Lifu man got a law now ; Lifu all 
 same Sydney ; all ship go Sydney give money for chief, 
 suppose he no pay him, policeman take him quick ; very 
 good, you make all same here : suppose you no give one 
 piece calico, me take your boat." And sure enough he 
 did take it, and delayed the captain two days until a 
 message was sent to Bula, who sent an order to give up 
 the boat at once, and not to interfere with vessels, as 
 there was no law on that point. The captain reported 
 the matter to the Governor at New Caledonia. 
 
 It was perfectly natural that such mistakes should be 
 made at first by such a people. The officers, however, 
 soon became acquainted with their duties, and performed 
 them with a very commendable degree of fidelity and 
 impartiality. The population generally rejoiced in the 
 security of their plantations and property, and in the 
 great diminution of crime. The white men who visited, 
 and the few who were living on Lifu, were by no means 
 disposed to submit to any native laws whatever ; this 
 class of men, who live with the natives on the uncivilised 
 islands in the South Seas, desire what they call liberty, 
 i.e., to go about with revolvers in their belts and do as 
 they please ; which may be liberty to them, but often
 
 1 1 6 THE STORY OF THE LIFU MISSION. 
 
 subjects others to the vilest oppression. The natives 
 having, on one occasion, tied one of these men to a cocoa- 
 nut tree for a few hours, the others saw that they must 
 either respect the laws or leave the island. 
 
 I will now proceed to relate the circumstances which 
 led to the arrival of the soldiers, and the reign of the 
 bayonet on Lifu. It will be evident from what has 
 already been said that Christianity and civilisation were 
 making the most encouraging progress on the island. 
 The whole machinery for the moral, social, and spiritual 
 advancement of the people had been set in successful 
 operation, and we were viewing with delight and thank- 
 fulness the transformation that was taking place. Not 
 so, however, the priests, nor yet the French Government 
 at New Caledonia. The former saw only the spread of 
 heresy; and the latter, only the spread of English 
 influence, so that both were prepared to combine against 
 us. The London Missionary Society's mission had been 
 established on the island, and nearly the whole of the 
 population christianised before the priests made their 
 appearance, or even before {he French took possession of 
 New Caledonia. But it is a remarkable fact that where 
 British power or British enterprise have opened a path, 
 there comes the missionary of Rome, to plant his spiritual 
 and mental tyranny ; and we know with what sentiments 
 the French Government regard our colonial influence. "No 
 one," writes Wylie, " can have forgotten the massacre at 
 Cochin-China in the spring of 1847, where the Jesuit 
 missionaries, mounted upon the French ships of war, 
 dealt out grape-shot to the inhabitants. Nor is the sad
 
 THE STORY OF THE LIFU MISSION. 1 17 
 
 story of Tahiti forgotten, or ever will. The Jesuits 
 found it a paradise, physically and morally, with a 
 Christianity blossoming there as pure and lovely, perhaps, 
 as ever blossomed on earth. They dethroned its queen, 
 and ravaged the isle with fire and sword, because the 
 inhabitants refused to embrace an idolatry as foul as that 
 from which they had been rescued. Popery is as much 
 the wolf as ever. To see its real dispositions we must 
 not look at it in Europe : we must track it as it prowls 
 along on the frontier of the heathen world." 
 
 As the calamity which fell so heavily upon the poor, 
 defenceless Tahitians originated in the envy and intoler- 
 ance of popery, which could behold, in the astonishing 
 change that took place among that once heathen and 
 barbarous people, only the work of heretics, to be mourned 
 over, counteracted, and destroyed; so may the like 
 calamity which has befallen the Loyalty group be traced 
 to a similar cause. " Our hearts are distressed," wrote 
 one of the priests, " in approaching Tahiti. The in- 
 habitants of this isle groan under the yoke of heresy : ' 
 and, u the august Mary," adds another, " whom the 
 Church calls the destructress of all heresies ; knows well 
 how to annihilate that at Tahiti. 2 What is there that a 
 Jesuit will not do to promote the interests of his Church ? 
 Mr Ellis, in writing of the events at Tahiti, says : " These 
 
 1 " There exists a papal coin in their [the Jesuits,] honour, as ' domini 
 canes ' the noble hounds of heretics. The device is, a dog with a lighted 
 torch in his mouth, traversing a globe : the motto, ' What will I, if it be 
 already kindled ? " " The Jesuits as they were and are " Butter : (Intro- 
 duction). 
 
 2 Annales, No 56, p, 234.
 
 1 1 8 THE STORY OF THE LIFU MISSION. 
 
 events show further, that so potent is the spell by which 
 Popery controls its adherents and supporters, that laws 
 the most needful and salutary, rights the most sacred, 
 justice the most unquestionable, truth the most clear, 
 and the claims of humanity in its most affecting and 
 requiring circumstances are alike disregarded, when the 
 aims of Popery, or the interest of its adherents can be 
 promoted thereby. These and other lessons, though 
 painful, are valuable, and to the Protestant Churches of 
 both hemispheres they will not have been given in 
 vain." 
 
 It is to be profoundly regretted, that whilst there are 
 hundreds of islands in the South Seas still shrouded in 
 heathen darkness, the missionaries of different societies 
 propagating different forms of the Christian faith, 
 should come into collision, and thus perplex the natives. 
 and impede the good work already begun. It would 
 surely be more in accordance with the spirit of Christ- 
 ianity, if those who are anxious to promote it would 
 proceed to islands where the name of Jesus has not been 
 heard, rather than settle down amongst a people 
 professing to be His followers, and being instructed in 
 His precepts ; such a course can be pleasing only to the 
 Devil who is the author of confusion and conflict. 
 
 Upon the arrival of the priests at Lifu, they commenced, 
 as usual, by announcing that the teachers who had pre- 
 ceeded them were false, and that they were the true 
 messengers of God ; that the natives were all on the 
 road to perdition, and that there was no hope of salva- 
 tion for them unless they renounced the faith in which
 
 THE STORY OF THE LIFU MISSION. 1 19 
 
 they had been instructed, and placed themselves under 
 the guidance of the priests. These declarations were 
 not peculiar to those days, they are still reiterated, 
 frequently and solemnly, to the Protestants of Lifu ; but 
 happily they are as ineffectual as they are false. 
 
 When the priests found that the natives were not, in 
 any way, disposed to give credence to their statements 
 and comply with their wishes, they altered their tactics ; 
 from suasion and bribery they proceeded to threats. A 
 man-of-war became the bugbear with which they tried 
 to scare the natives. Ukenizo demanded that all his 
 subjects should embrace Roman Catholicism ; Bula's 
 subjects had embraced the religion of their chief, why 
 should not his do likewise ? This desire of the king's was 
 no new intimation to the people ; so the demand being 
 received with the usual indifference, all the under chiefs 
 were charged, by the priests, with insubordination to 
 their chief, and complained of to the Governor at New 
 Caledonia. It was reported that Wainya, the chief of 
 Chepenehe, would be taken prisoner by the captain of 
 the first French ship of war that called at the island ; 
 he, however, was the first on board when one arrived. 
 The captain being a warm-hearted, liberal-minded man 
 of science, as well as a man of war, treated Wainya 
 with marked respect, and told the natives that the 
 priests had no right to threaten them with a ship-of- 
 war ; that they were at perfect liberty to embrace the 
 Roman Catholic religion or not as they pleased, and 
 advised them to live peaceably, and seek to advance in 
 civilisation. He told me that he had frequently heard
 
 I2O THE STORY OF THE LfFU MISSION. 
 
 of the priests using such means to intimidate the natives 
 in order to gain converts, and assured me that they had 
 no authority for so doing, and would, by such a course, 
 incur the severe displeasure of the French Government. 
 The visit of this honourable gentleman, in the " Bonite " 
 was accompanied by the most beneficial results upon the 
 minds of the Protestants; they saw that Wainya had not 
 only not been taken prisoner, but that he had been 
 kindly treated by the captain. The priests, finding that 
 the threat of a man-of-war only excited the laughter of 
 the natives, determined to try another plan. They had 
 dwelt upon the differences between Protestantism and 
 Popery. Now they began to speak of the points of 
 similitude, maintaining that, whilst the two forms of 
 faith were much alike in many respects, Roman Catho- 
 licism was the easier and safer way to heaven. " They," 
 said a priest, speaking of the missionaries to a Protestant 
 native, " require you to observe religiously the whole of 
 the Sabbath ; we only ask you to observe a part of it. 
 They forbid the continuation of a number of your heathen 
 games ; our religion does not restrain you from such 
 things. They cannot forgive you when you have sinned; 
 but all who confess to us, we can assure them that they 
 are pardoned." This sort of reasoning secured for them 
 a number of unprincipled fellows, who were ashamed to 
 remain nominal heathens any longer, yet unwilling to 
 abandon their evil habits ; but it proved utterly power- 
 less with those who had already embraced the gospel. 
 The Protestants having received portions of the Scriptures 
 in their own dialect, held in undisguised contempt the
 
 THE STORY OF THE L1FU MISSION. 121 
 
 medals that were suspended from the necks of the Roman 
 Catholics. " What can those bits of iron tell you ? " 
 they would say to their friends " they are speechless 
 and useless : our books are our guides, and they tell us 
 much that warms our hearts. You are like a vessel 
 without a compass; the priest blows you where he likes." 
 All that the priests could say in favour of images, pictures, 
 crosses, &c. , was lost upon the Protestants ; they told 
 him that it was like giving inferior food to his people 
 whilst he kept the yams for himself. The priests were 
 more successful in chapel-building than proselytising. 
 In the Protestant villages, side by side with ours, rose 
 small Roman Catholic chapels, often where they had not 
 half-a-dozen converts, and at some places, where they 
 had not one; these were occupied periodically by the 
 priest and a few of his followers. To see the natives 
 flocking past his door to what he regarded as heretical 
 temples, must have been, to him, a deplorable spectacle. 
 Believing that there is no salvation out of his church, 
 and baffled in his attempts to get the natives into it, he 
 and his confreres, no doubt, reasoned as follows : 
 
 " These natives are stubbornly and superstitiously 
 attached to their heretical opinions ; for years we have 
 laboured in vain to enlighten and convert them. What 
 is to be done ? We must not leave them to perish in 
 their heresy. Yet there is no hope for them unless they 
 are brought into the Church. All means are allowable 
 for so laudable an end ; into the Church they must go : 
 if they won't be drawn by love, then they must be driven 
 bj force. Stern means were employed by our forefathers
 
 122 THE STORY OF THE LIFU MISSION. 
 
 for the salvation of heretics, and often many have been 
 saved by persecuting a few. The difficulty will be to 
 prevail upon the Governor of New Caledonia to take up 
 our cause ; he will probably say that we have no right to 
 use force in religious matters ; this heresy is spreading 
 so fast amongst our own people that they are even allow- 
 ing His Holiness the Pope to be quietly robbed of his 
 temporal power. We know that the Governor is jealous 
 of English colonial influence, and especially desirous that 
 the language and customs of France shall predominate 
 in this group ; we must, therefore, represent the English 
 missionaries as acting more like the agents of the 
 British Government than those of a purely religious 
 society, and the natives as being completely under the 
 influence of the missionaries, by whom they have been 
 Anglicised. By this course we may lead the Governor to 
 establish a military station on Lifu, whilst we assure the 
 natives that the soldiers are coming to punish them for 
 not embracing the Roman Catholic religion in accordance 
 with the wish of their King Ukenizo. Thus, whilst the 
 Governor is fighting against English influence, and 
 endeavouring to Frenchify the natives which we hear he 
 is determined to do he will, in reality, be forcing them 
 into our Holy Catholic Church." 
 
 That the priests did reason thus, is, by no means, a 
 matter of pure speculation. I judge that they did so 
 from what actually took place ; from my interviews with 
 them on former occasions when they freely expressed 
 sentiments much like the above ; and from statements 
 made to myself by the Governor of New Caledonia, some
 
 THE S TOR Y OF THE LIFU MISSION. 123 
 
 time after the occupation of the island. It is well known, 
 however, that the priests wrote a letter to the Govern- 
 ment at New Caledonia which was taken by Weneme- 
 cingo, the brother of Ukenizo, purporting to be 
 Ukenizo's letter although he declares that he did not 
 know its contents requesting the Governor to send 
 soldiers to punish his disobedient subjects. We can 
 only judge of the contents of that letter from the events 
 that took place a few weeks after its delivery.
 
 XI. 
 
 THE MORNING ON WHICH THE STEAMER ARRIVED TROUBLES SELDOM COME 
 BINQLT LANDING OF THE SOLDIERS RECEPTION OP THE NATIVES BY 
 THB COMMANDER OCR VISIT TO THE CAMP JOY OF THE PAPISTS AT 
 THE ARRIVAL OF THE SOLDIERS JACK'S APPOINTMENT How HE 
 BECOMES A FAVOURITE THE FIRST INTERFERENCE WITH OCR WORK 
 SCHOOLS CLOSED AND CIRCULATION OF BOOKS PROHIBITED FIRING 
 UPON AN ENGLISH VESSEL EXCITEMENT OF THE NATIVES 
 INDEPENDENCE OF THE COMMANDER COMMANDER PREPARES TO BE 
 ATTACKED His LETTER AND OUR INTERVIEW THE COMMANDER A 
 DUPE OF THE PRIESTS THE PRIESTS THE CAUSE OF THE DISTURBANCES 
 CONSPIRACY THE PLOT CLAIMING THE LOYALTY GROUP AS DE- 
 PENDENCIES ON NEW CALEDONIA COPY OF LETTER TO THE GOVERNOR. 
 
 ON a fine Sabbath morning, early in May 1864, I was 
 standing upon the verandah of our house in Wide Bay, 
 gazing upon a natural scene of surpassing loveliness. 
 The church bell was ringing for the morning prayer- 
 meeting held at six o'clock, and the natives were answer- 
 ing its call from every part of the village. The sun 
 shone out brightly, dressing nature in its " coat of many 
 colours," and the sea, from the beach to the horizon, 
 appeared like a sheet of glass. It was one of those mild, 
 still, golden mornings among the most charming in the 
 year. As I stood inhaling the freshness and soothed by 
 the peace of that memorable morning, watching the 
 natives threading their way through the cocoanut groves ; 
 listening to the monotonous, yet soul-stirring peals of 
 the Sabbath bell, and thinking, with thankfulness, of
 
 THE STORY OF THE LIFU MISSION. 125 
 
 the mighty change that had taken place on Lifu, my 
 attention was arrested by the appearance on the horizon 
 of what seemed to be "a little cloud rising out of the 
 sea, like a man's hand." As it rose higher, and grew 
 larger and blacker, I had reason to fear that it was the 
 long threatened man-of-war, a supposition that proved 
 to be correct. Unlike the little cloud seen from the 
 top of Carmel, which foretold an approaching blessing, 
 and filled the spectators with gladness, this phenomenon 
 was like the approach of a pall to be thrown over the 
 land and liberties of the defenceless natives, who "Stood in 
 groups on the beach, watching the steamer, as it rose like 
 a spectre, from the sea. They knew that Ukenizo and 
 the priests had sent a letter to the Governor of New Cale- 
 donia, requesting the location of soldiers at Lifu ; they 
 knew also that on New Caledonia and the Isle of Pines 
 those chiefs who had opposed the priests were generally 
 considered and treated as disloyal subjects, some being 
 shot, and others being sent as prisoners to Tahiti ; 
 there was, therefore, just cause for anxiety, and even 
 dread, at the prospect of the occupation of Lifu by the 
 French. There were many heavy hearts on that lovely 
 morning, as the vessel came ploughing into the bay, and 
 anchored opposite the priest's house about a mile and 
 a half from Chepenehe. The captain and officers pro- 
 ceeded at once to select a suitable place for the camp. 
 Having visited the Protestant village whilst we were en- 
 gaged in the morning service, they decided to establish 
 themselves at Enu, a small village about half a mile 
 from Chepenehe. 

 
 126 THE STORY OF THE LIFU MISSION. 
 
 Our troubles seldom come singly. Whilst the hand 
 of despotism was laying its iron grasp upon the land and 
 liberties of the peaceful Lifuans, the inexorable 
 messenger of death had entered our happy home, and 
 set his seal upon our youngest child. Anxious to avail 
 ourselves of the medical skill within our reach, I went 
 on board the steamer on Sabbath evening, to solicit the 
 attendance of the doctor. I was kindly received by the 
 captain, who appeared anxious to assure me that he was 
 not, in any way, connected with the expedition, further 
 than having received sealed instructions to land the 
 soldiers at Lifu. I expressed a hope that nothing would 
 arise to disturb the public tranquillity, or impede the 
 moral and social advancement of the natives, to which 
 his only and dubious reply, was a shrug of the shoulders. 
 The doctor at once consented to accompany me home, 
 and do what he could for the child. She died, however, 
 whilst he was on his way back to the ship. 
 
 Whilst the arms and baggage of the soldiers were 
 being landed on the following day, and the natives were 
 running to and fro, perplexed and excited, we were calmly 
 committing the remains of our dear little girl to the 
 grave, in the sure and certain hope of a glorious resurrec- 
 tion. Her young spirit entered upon a state of pure and 
 endless bliss, just as the natives were being forced into 
 new political relations, and subjected to a system, which 
 has justly merited the epithet, " lawless tyranny." 
 
 The population of Chepenehe, headed by their chief 
 Wainya, resolved to take the earliest opportunity of 
 showing their peaceful intentions by presenting them-
 
 THE STORY OF THE LIFU MISSION. I2/ 
 
 selves at the camp, and acknowledging the authority of 
 their new rulers, against whom they knew it was useless 
 to strive ; they accordingly, on the afternoon of the same 
 day that the soldiers landed, proceeded to Enu, dressed 
 in their best attire, each taking a yam ; arriving near 
 the camp they formed in procession, and marched to the 
 commander's tent, before which they placed the yams 
 in a heap, and then sat down in a semicircle opposite 
 the tent door. The captain of the vessel and the com- 
 mander of the troops appeared, upon which the chief 
 rose, stated the object of their visit, and presented the 
 token of their submission. This was a fine opportunity 
 for the authorities to make a good impression upon the 
 minds of the natives, had they felt so disposed; they had 
 but to receive them kindly, express their gratification 
 at the progress which they had already made in civilisa- 
 tion, and their willingness to assist them in future ; 
 assure them, in turn, of their peaceful intentions, and 
 of the determination of the government not to interfere 
 with their established forms of worship. Since the sequel 
 proves, however, that these were evidently not their in- 
 tentions, we must at least commend their sincerity in 
 not avowing them. I suppose they felt that glory and 
 honour were not to be obtained by these peaceful methods. 
 Be that as it may, the commander received the present 
 of the natives with the utmost indifference, spoke to them 
 sternly, ordering them to doff their Sunday attire, and 
 commence at once to erect houses for his men. One of 
 the young men having asked him the usual question, 
 " Nemene la tkupen" (what will our wages be?) he
 
 128 THE STORY OF THE L1FU MISSION. 
 
 became very angry, and told them that those who dis- 
 obeyed his orders would be put in irons. The natives 
 perceived what they had to expect, and returned to their 
 homes with sorrowful hearts. 
 
 My colleague, Mr Sleigh, who occupies the station on 
 the opposite side of the island, being theri visiting us, he 
 and I paid a formal visit to the commander on the second 
 day. "VVe were somewhat surprised when introduced to a 
 young officer, of about twenty-four or twenty-five years 
 of age, as The Commander of the Loyalty Islands ! We 
 soon perceived from his appearance and manner that he 
 was deeply impressed with the dignity of his position ; 
 but as he proceeded to inform us that he had conceived 
 the idea of burning down the village of Chepenehe to 
 make an impression upon the natives, and teach them 
 a lesson on prompt obedience, as they had not returned 
 to build his houses, saying that the natives had learnt to 
 to obey on New Caledonia, and they must be taught 
 that lesson here, we could not but regret that so 
 responsible a position was not filled by an officer whose 
 prudence was greater than his ambition, and whose love 
 of justice exceeded his thirst for military glory. I did 
 not conceal from him the light in which I viewed his 
 policy, assuring him that such a rash, severe, unprovoked, 
 and unjust course of procedure would probably be attended 
 with consequences as fatal as the step was impolitic. 
 I explained to him that the natives could not reasonably 
 be expected to return before the following day, as they 
 had first to go inland to their plantations for food, and 
 then to a considerable distance for grass suitable for thatch.
 
 THF. STORY OF THE LIFU MISSION. I2Q 
 
 He did not make any reference to the object of the expedi- 
 tion, nor yet to our position in the group. He returned 
 our visit on the following day. 
 
 The steamer remained a week, to assist with her guns 
 and men should the commander require them; after 
 which, finding that the natives were disposed to be peace- 
 ful and obedient, the captain returned to New Caledonia. 
 Before he left, the soldiers were all comfortably lodged in 
 houses erected by the natives, and coral was being burnt 
 for the construction of a lath-and-plaster cottage for the 
 commander. 
 
 Ukenizo and the Roman Catholics were rejoicing at 
 the arrival of the soldiers, whom they regarded and re- 
 presented as their enemus (friends), come at their request 
 to punish the disobedient and obstinate Protestants. 
 The native selected by Ukenizo to remain with the 
 soldiers as a medium of communication between the 
 commander and the natives, was one of the four whom 
 we brought with us from Rara tonga in 1859, of whom I 
 have already spoken. " Jack " (his name) was the chief 
 speaker. I remember, at Raratonga, when Mr Gill asked 
 them (the Lifu men) at evening prayers why Jesus 
 Christ came from heaven, Jack instantly replied, " To 
 die for all kanacka man, sir." Mr Gill gave him a very 
 good character for the time that they had been there, and 
 hoped that Jack would, as he promised, show his grati- 
 tude to those who had saved him from slavery by becom- 
 ing a consistent and humble follower of Him who came 
 " to die for all kanacka man." Jack professed to have 
 great influence over his uncle Ukenizo, and was very
 
 I3O THE STORY OF THE LIFU MISSION. 
 
 angry when he heard that he had embraced Roman 
 Catholicism, declaring that when he arrived at Lifu he 
 would soon lead his uncle to see his folly and become a 
 Protestant. He had not been long returned, however, 
 when he took to himself five or six wives, and very soon 
 became a notorious scoundrel. I may here say that the 
 other three turned out well. One died a few years ago, 
 and the other two are now active members of the church. 
 
 Jack soon became a favourite at the camp : he pos- 
 sessed the qualifications which, it became evident, are in- 
 dispensable in those whom the officers and soldiers delight 
 to honour. Nominally a Roman Catholic, although really 
 a vile, religionless tyrant, he professed the Creed and 
 followed the practice of his superiors. The intelligent 
 and pious were looked upon as Anglicised, and treated as 
 disloyal subjects. To obtain concubines for the officers 
 and revile the missionaries was, and is still, considered 
 the best sign of loyalty ; hence the paucity of loyal sub- 
 jects on Lifu. Jack, however, is more hypocritical than 
 loyal : his dread of the kalaboose, combined with his 
 fondness for wine and tobacco, lead him to say or do any- 
 thing that will please the authorities; but then he is as 
 ready to serve others when it is to his advantage. 
 
 We were permitted to continue our labours as usual 
 for about three weeks. During this period the natives 
 had peacefully obeyed every order of the commander, and 
 shown a disposition to at least submit quietly to an 
 authority against which it would have been folly to 
 rebel. He must have perceived, however, during those 
 three weeks, that the natives were firmly attached to their
 
 THE STORY OF THE LIFU MISSION. 13! 
 
 adopted forms of faith ; and that although they had 
 offered no resistance to the planting of the French flag, 
 nor yet to his demand for labour without remuneration, 
 it might be otherwise were he to interfere with what they 
 regarded with an almost superstitious reverence. The 
 commander had already manifested an unmistakable 
 impetuous desire for military action, hoping, no doubt, 
 thereby to gain distinction and honour ; and he appears to 
 have arrived at a similiar conclusion to the Babylonian 
 princes with reference to Daniel : " We shall not find 
 any occasion against this Daniel, except we find it against 
 him concerning the law of his Glod." Such an occasion 
 presented itself at the time of which I write. An English 
 trading vessel arrived with two cases of books printed in 
 the native dialect, sent on by Mr Creagh from Mare, 
 where our printing-press for the group is established. 
 The captain being ignorant of the occupation of the island 
 by the French, and unaccustomed to show his flag whilst 
 coming into the bay, was surprised to receive a volley 
 from the soldiers as he sailed past the village where the 
 camp was situated, on his way to the anchorage. The 
 commander had not a cannon, and so had recourse to 
 his muskets, which were perfectly harmless at the distance. 
 This brave stripling talked to the captain about taking 
 his vessel the next time he came in without showing his 
 flag! Two days afterwards I received an official letter 
 from the commander strictly forbidding the distribution 
 of all books in the native language, and demanding the 
 immediate cessation of all public instruction ; stating that 
 I had not received permission from the Government to
 
 132 THE STORY OF THE LIFU MISSION. 
 
 conduct schools and distribute books amongst the natives ! 
 and that permission could only be obtained from the 
 governor of New Caledonia, who would require me to 
 conform to the decree published in the Moniteur in Oct. 
 1863. This decree, of which I was ignorant, not only 
 requires those conducting schools amongst the natives 
 to teach the French language, but to make it the sole 
 medium of communication in the schools. The dialects of 
 the natives were to be abolished ! The priests on New Cale- 
 donia closed their schools rather than conform to such a 
 law. I replied on the same day in a brief note, informing 
 the commander that I had closed the Institution and sent 
 messengers to the teachers telling them to close their 
 schools, and reminding him that the schools which he 
 had closed had been in operation more than twenty years ; 
 stating also that we had not received any intimation that 
 those in the Loyalty group were expected to conform to 
 laws emanating from New Caledonia. 
 
 The natives were very indignant when they heard of 
 this new order of the commander. The news spread 
 through the island with astonishing rapidity, and on the 
 following day several hundreds of natives had arrived 
 from other villages in a very excited state. This can 
 scarcely be wondered at. The cold freezing hand of 
 despotism and Popery had laid its iron grasp upon what 
 the natives esteemed highly and held dearly. The 
 Institution, whence they hoped to receive teachers and 
 pastors, was closed. The Bible, the enemy of darkness, 
 despotism, and Popery, their solace and guide, was 
 forbidden them. And schools, in which they had hoped
 
 THE STORY OF THE LIFU MISSION. 133 
 
 that their children would be rendered intelligent, useful, 
 and happy, were prohibited ; and not only so, but we 
 were informed by the doctor that the governor was 
 determined to enforce the observance of the Sabbath at 
 Lifu as in France, as our mode of observing that day 
 was hateful to all Frenchmen. 
 
 A month had not elapsed since the arrival of these 
 twenty-five soldiers, yet their impetuous commander had 
 done more to excite the hostility of the natives than a 
 more prudent and peaceful man would have done in six 
 months with twice the number of men; for it cannot 
 be supposed that the governor had ordered him, in addition 
 to taking possession of the island and compelling the 
 natives to work without remuneration, to close all the 
 schools and prohibit the circulation of books within a 
 month after his arrival : this was presuming rather too 
 much upon the peaceful disposition of the natives. 
 He had doubtless received orders to accomplish what he 
 had done, but he was rather impatient to execute them, 
 unless he really sought to excite the natives to 
 resistance. 
 
 Hearing that a number of natives were assembled at 
 Chepenehe, many of whom were armed, the commander 
 prepared for an attack upon the French camp, which he 
 had reason to fear. The natives were certainly enraged 
 and using menacing language, and I had some difficulty 
 in prevailing upon them to abandon their intention of, 
 as they said, sweeping the soldiers into the sea, and 
 return to their homes, which they did, however, without 
 going .near the camp. On the same day I received a
 
 134 THE STORY OF THE L1FU MISSION. 
 
 letter from the commander requiring me (!) to disperse 
 the natives assembled at Chepenehe, stating that he 
 would hold me responsible for disturbing the public 
 peace ! I answered this letter in person : told him that 
 as a minister of the gospel of peace I should always 
 endeavour to prevent a collision between the soldiers and 
 the natives, but that he must not suppose that he could 
 hold me responsible for the consequences of his own acts ; 
 that it was easier to inflame the passions of the natives 
 than pacify them ; and that his untimely and despotic 
 order forbidding the distribution of the two cases of books 
 which the natives had long been anxiously waiting for, 
 and the decree closing their schools, was quite sufficient 
 to account for the assembling of the natives and their 
 hostile attitude at Chepenehe. He spoke of the Protes- 
 tants as being disloyal and rebellious, and no doubt 
 wrote in strong terms to the governor against them, 
 which is evident from the course which his Excellency 
 pursued. This may find a sufficient explanation in the 
 fact that the commander was afterwards regarded by his 
 fellow-officers as the dupe of the priests, with whom he 
 had been in close communication when at Lifu. His 
 comrade, when commander of the Loyalty islands at a 
 subsequent period, assured me of this ; and the governor 
 himself told me that he regarded the priests as the 
 instigators of the whole affair. I know that the priests 
 have been unwearied in their efforts to lead the authorities 
 to the conclusion that the natives, to be loyal, must 
 be Roman Catholic ; it is not our differences of faith, 
 therefore, that lead us to regard them as one of the causes
 
 . THE STORY OF THE LIFU MISSION. 135 
 
 of the disturbances in the Loyalty group. They may 
 be conscientious in the use of the means which they 
 employ to destroy Protestantism both in the Loyalty 
 group and throughout the world, but surely their 
 pretended " zeal for the Church " will not cover and 
 atone for the atrocities of the priesthood before a 
 righteous God. At Tahiti they solicited and obtained 
 the aid of the French Government to establish themselves 
 on the island, whereas in the Loyalty group they were 
 allowed to intrude and prosecute their labours unmolested 
 upon ground which the London Missionary Society had 
 occupied since 1841. They were permitted to erect 
 churches side by side with ours, and proselytise wherever 
 they could. Why could they not rest satisfied with an 
 open field and no favour, and prove the verity of the well- 
 known proverb, Magna est veritas, et prcevalebit, by over- 
 coming Protestant error by the force of Popish truth ? 
 From the centre to the circumference of the Roman 
 Catholic world may be seen the same spirit of dependence 
 upon the secular power. Christ says to His followers ? 
 " Without me ye can do nothing." Popery says to the 
 secular power, " Without you we can do nothing." French 
 bayonets are not only required at Rome, but even on the 
 small islands of the South Seas the priests cannot get 
 on without them. 
 
 During the interval between the commander's despatch 
 to New Caledonia and the governor's arrival at Lifu, 
 there arose a very dangerous conspiracy, which, had it 
 been executed, must have proved terribly disastrous 
 both to the handful of soldiers at Enu, and ultimately
 
 136 THE STORY OF THE LIFU MISSIOX. 
 
 to the natives, who would have been mown down by the 
 infuriated French. I had told the natives when assem- 
 bled at Chepenehe, that the best thing they could do 
 was quietly to await the arrival of the governor from 
 New Caledonia, who, I felt sure, would allow me to 
 reopen the Institution and the schools, and also give 
 permission to circulate the portions of the New Testament 
 which had just come from Mare; this led them to return 
 peaceably to their homes, and until the arrival of the 
 governor there was perfect tranquillity throughout the 
 island. 
 
 It appears that the soldiers appointed to guard the 
 camp at night were in the habit of getting natives of 
 the village of Enu, with whom they were friendly, to 
 take their places whilst they went to sleep ; these natives 
 were subjects of Wainya, chief of Chepenehe. One 
 night we were aroused by a gentle tap at our bedroom 
 window ; but as this is no very unusual thing, we were 
 not surprised. Upon opening the door I found one of 
 the young men from the village trembling with excite- 
 ment ; he informed me that the chief and a number of 
 picked men were going down to the camp to kill all the 
 soldiers ! " Going down to be killed, you mean," I said. 
 But as he entered hurriedly into particulars, I became 
 alarmed, perceiving that it was a more serious affair than 
 I had at first thought, and fearing that I might not be 
 able to prevail upon them to abandon their perilous 
 project. The soldiers, it appears, were all asleep, and 
 the camp was in the hands of their friends, the native 
 guards, who had sent a message to their chief at
 
 THE STORY OF THE LIFU MISSION. 137 
 
 Chepenehe, telling him that now was the time to rid 
 the island of their oppressors. It seems that the subject 
 had been talked over before by the principal men of the 
 village, and they had determined that when a favourable 
 opportunity presented itself, they would massacre the 
 soldiers already here, and endeavour to prevent the 
 landing of any more. Not a soul knew anything of 
 their intentions besides those concerned in the plot, and 
 they had resolved not to let me know lest I Ihould 
 dissuade them from it. One of them had been down to 
 the camp ; he saw that all were asleep, that their arms 
 could easily be obtained, and that a few men for each 
 house was all that was required. Each man had his 
 position assigned to him, and at a given signal they 
 were simultaneously to fall upon the occupants of each 
 house. They were armed and on their way to the camp 
 when this young man persuaded the others to allow him 
 to inform me, and bid me good-bye, feeling, as he said, 
 that he might not see me again. I told him how glad I 
 was that he had come, yet how distressed I was to hear 
 of their folly and madness. I endeavoured as briefly as 
 possible to make him comprehend the probable conse- 
 quences of their rashness, showing him that no good 
 could possibly come out of so sanguinary an expedition, 
 but that it must be attended with immeasurable evil 
 whether they were successful or not. At first he assured 
 me that their decision was irrevocable; but when he began 
 to see that they themselves must inevitably suffer, and 
 be the means of 'plunging the island into the horrors of 
 a devastating war, he ran off and joined his party, who
 
 138 THE STORY OF THE LIFU AflSSION. 
 
 were waiting for him a little beyond the village. After 
 a little consultation, all quietly returned to their homes, 
 and went early to their plantations next morning, as if 
 nothing had occurred during the night. Although 
 everything appeared to favour their purpose, I am too 
 well acquainted with the bungling of natives to suppose 
 that they could have accomplished it. The soldiers 
 would doubtless have awoke before they were disabled 
 by the tomahawks of the natives, and even in that 
 struggle I fear the latter would have suffered most ; but 
 one shudders to think of the terrible retribution from the 
 hands of the French, judging from their treatment of 
 the natives on New Caledonia. 
 
 During my interview with the commander at Enu, 
 he maintained that the Loyalty group were dependencies 
 on New Caledonia, and had consequently become French 
 territory when they took possession of that island ; thus 
 preparing the way for attacking the legality of our 
 position, seeing that we had not obtained permits of 
 residence from the French authorities. I said, that whilst 
 we regarded the Isle of Pines and the small islands near 
 New Caledonia as its legitimate dependencies, we were 
 not aware that the Loyalty group could be considered 
 as such, seeing that they were physically, geographically, 
 philologically, and politically distinct, and that the 
 authorities at New Caledonia had not until now informed 
 us that they so regarded them. Being anxious, however, 
 to avoid complications with the Government at New 
 Caledonia, I drew up and forwarded to his Excellency 
 the governor the following letter :
 
 THE STORY OF THE LIFU MISSION. 139 
 
 CHEPENEHE, WIDE BAT, LIFU, 
 May 31sC,"1864. 
 
 To HIS EXCELLENCY THE GOVERNOR OP NEW CALEDONIA 
 AND DEPENDENCIES. 
 
 SIR, The following is a letter of explanation relative to our 
 position in these islands, which it appears desirable to lay before 
 your Excellency, as we regret to learn that we have unintention- 
 ally incurred the displeasure of your Government by prosecuting 
 our evangelistic labours on this group of islands without having 
 obtained your permission. Before calling in question our loyalty, 
 or the purity of our motives, we wish you to understand distinctly 
 the circumstances of the case. 
 
 We are the agents of the London Missionary Society, which 
 commenced the work of evangelisation and civilisation on this 
 group of islands in 1841. [Teachers were placed on New Caledonia 
 at the same time.] At a subsequent period the French Government 
 took possession of " New Caledonia and its dependencies." But 
 as the work of the London Missionary Society had proceeded 
 steadily and uninterruptedly in the Loyalty group, we upon our 
 arrival unhesitatingly proceeded to carry on the work, not appre- 
 hending any obstacles from your Government, as no formal 
 possession had been taken of these islands, nor yet had a represen- 
 tative of your Government been located or your laws made public 
 here. 
 
 On the 2d inst. the French flag was planted upon this island 
 and a representative of your Government located here, to whom we 
 immediately presented ourselves, acknowledging his authority. 
 The first act of interference with the operations of the London 
 Missionary Society occurred on the 25th inst. On that day the 
 commandant sent to the Protestant missionary (myself) at Wide 
 Bay an official letter requiring the immediate cessation of all public 
 instruction, and strictly forbidding the distribution of all books in 
 the native language, intimating the serious consequences of 
 disobedience. This order was immediately complied with, as we 
 daily anticipated the opportunity of laying our case before your 
 Excellency. 
 
 It is to us a source of profound regret that the government of 
 this group should have been commenced by placing restrictions 
 upon those agencies to which these natives are so greatly indebted 
 for their present improved condition, and which have rendered life
 
 I4O THE STORY OF THE LIl-U MISSION. 
 
 and property secure throughout the island. The natives are 
 quite reconciled to surrender their land without a struggle, and 
 have evinced their willingness even to labour for the Government 
 without remuneration ; but, like other nations, they cleave with 
 surprising tenacity to their established forms of faith and worship. 
 They have been taught to set a high value upon instruction and 
 the sacred Scriptures ; therefore, to close the native seminary, 
 whence they hope to receive teachers and pastors also all public 
 schools, inwhich they have been accustomed to receive moral, 
 religious, and secular instruction and to prohibit the circulation 
 of all books in the native language, is a course of procedure which 
 they regard as a blow aimed directly at their dearest and long- 
 cherished interests ; consequently we fear that this act, if carried 
 out, will ultimately lead to deeds of cruelty and blood. Such a 
 result would be deeply to be deplored, and lamented by none more 
 than ourselves ; yet we confide in the honour, wisdom, moderation, 
 and benevolence of your Government to secure the secular, moral, 
 and religious advancement of these natives, and to allow the agents 
 of the London Missionary Society to continue their labours in 
 their respective spheres. 
 
 Keceive, Monsieur, the expression of my distinguished regards, 
 
 S. M-FARLANE.
 
 XII. 
 
 UNWORTHINESS OF THE OBJECT OF THE EXPEDITION INTERVIEW WITH THE 
 GOVERNOR LETTER TO THE COMMANDER ASKING FOR A PERMIT OP 
 RESIDENCE TRANSLATION OF A LETTER FROM THE GOVERNMENT AT 
 NEW CALEDONIA DEFINING OUR POSITION VILLAGE INSPECTED BY THE 
 COI.ONIAL SECRETARY THREATENS A NATIVE TEACHER INTERVIEW 
 WITH THE CHIEF, WAINYA. REPORT CIRCULATED THAT THE VILLAGE . 
 OF CHEPENEHE WAS TO BE BURNT ONE HUNDRED AND TWENTY 
 SOLDIERS LANDED ON THE OPPOSITE SIDE OF THE ISLAND THE GOVER- 
 NOR AND SOLDIERS AT CHEPENEHE THE VILLAGE PLUNDERED 
 UNTIMELY REJOICING OF THE NATIVES MORE RUMOUBS. 
 
 ON the 21st of June 1864 two steamers appeared at 
 the south head of Wide Bay. Had they been in quest 
 of the Peruvian slavers, who were at that time depopulat- 
 ing islands and leaving fatherless children, husbandless 
 wives, and desolate homes in the South Seas, their 
 object would have been commendable ; but, alas ! they 
 were not coming to unslave but enslave the weak and 
 defenceless natives. Had the Loyalty group presented 
 any of those features of prospective commercial impor- 
 tance which usually lead civilised nations to seize the 
 territories of the barbarous, the attempt to develop the 
 resources of the islands would have mitigated the 
 injustice of their seizure. With a view to colonisation, 
 however, the Loyalty group is utterly valueless. A 
 scientific French gentleman, employed by the Govern- 
 ment to explore the islands, writes, after describing the
 
 142 THE STORY OF THE LIFU MISSION, 
 
 physical character of the islands, " La, France doit sas- 
 similer et non coloniser les iles Loyalty" What they hope 
 to gain by the assimilation of the natives it is hard to 
 say. Even should they succeed in destroying " English 
 influence," and propagating that of the French, which 
 is their avowed aim, surely there is a strange contrast 
 between the meanness of the object and the severity of 
 the means employed to accomplish it. What glory will it 
 add to France, or what addition would it have been to the 
 happiness of the Emperor Napoleon, to know that a few 
 thousands of semi-barbarous natives had been taught to 
 utter, on his fete-day, the (to them) meaningless cry, 
 " Vive 1'Empereur ! " ? And what advantage will it be to 
 the nation to have annexed to New Caledonia three small 
 coral islands that can only be a burden and an expense 
 to the Government? 'Tis enough for the Christian 
 missionary that souls are there, but governments gener- 
 ally look for something more material. 
 
 The tricolor floating from the foremast of one of the 
 steamers informed us that the governor was on board, 
 whither I proceeded as soon as it came to anchor. I was 
 received by his Excellency in his official dress, in the 
 presence of the colonial secretary (his bosom friend and 
 able associate in the government of the colony), his 
 private secretary, and an interpreter, with the accustomed 
 formality. I was asked to state the object of my visit. 
 I replied that I had come to present myself to the 
 superior authority of the colony on his arrival at Lifu, 
 and to ask if he had received a letter which I had recently 
 forwarded to him. He said that it had not arrived when
 
 THE STORY OF THE LIFU MISSION. 143 
 
 he left Noumea, and desired me to give him an idea of 
 its contents, which I did. He then asked me how I 
 considered the Loyalty group politically distinct from 
 New Caledonia. Because, I replied, the chiefs of New 
 Caledonia have never exercised authority here, nor yet 
 have the French since their occupation of that island 
 until the 2d of last month, and the natives have a 
 political system of their own. Yes, he said ; but who led 
 them to form their present political system? Where did 
 their small code of laws of which he had a copy 
 originate ? I told him that I had no desire to conceal 
 the fact that we missionaries had advised the natives in 
 this matter, and that in the absence of an administration 
 we felt it to be our duty to promote so desirable an object. 
 Did I not know, he continued, that we were on French 
 territory, and that we had no right here without a per- 
 mit of residence ? I maintained, what has been already 
 stated, that we were merely carrying on a work which 
 the agents of the London Missionary Society had com- 
 menced more than twenty years ago; that a group of 
 islands physically, geographically, philologically, and 
 politically distinct from another can scarcely be called 
 their dependencies ; that we could not be justly charged 
 with violating their laws, because there can be no 
 disobedience to a command which is not known, and 
 laws are not supposed to be known in a colony until they 
 are published there: consequently, as the French flag 
 had not been planted on the group more than a mouth, 
 nor any French laws made known at Lifu, we did not 
 consider it our duty to ask from the Government of New
 
 144 THE STORY OF THE LIFU MISSION. 
 
 Caledonia a permit of residence. I reminded his 
 Excellency that since the 2d of the previous month I 
 had promptly obeyed the commands issued by the 
 representative of his Government located at Enu. He 
 then asked me in what light I regarded the occasional 
 visits of French Government vessels. I answered, in the 
 same light as I regarded those from New South Wales 
 as the friendly visits of a powerful neighbour. Was I 
 not aware that in 1858 a Government vessel from New 
 Caledonia had landed two priests and two head of cattle 
 for the chief of Wet ? I said that I was, but that we 
 had not been taught to recognise either priests or cattle 
 as representatives of the French Government. He said 
 that it was useless arguing the point ; the islands had 
 become French territory when they took possession of 
 New Caledonia, and that I had not edified him much by 
 my attempts to prove them otherwise. I begged to re- 
 mind him that my object was not to endeavour to prove 
 that the islands were not until the 2d of the previous 
 month French territory, so much as to assign reasons 
 for our not regarding them as such, and seeking per- 
 mission from New Caledonia to carry on our evangelistic 
 labours in the group. He then proceeded to find fault 
 with the English appearance of everything around him. 
 The natives spoke the English language ; imitated the 
 English flag in their canoes ; preferred dresses of the 
 national colour; and even this book (producing a common 
 penny memorandum-book) in which their laws are written 
 has red covers ! It was with difficulty that I retained 
 my gravity at the enumeration of such grave offences !
 
 THE STORY OF THE LIEU MISSION. 145 
 
 I merely said, that I hoped his Excellency did not attach 
 much importance to such trivial matters ; that they were 
 easily accounted for apart from the influence of the 
 English missionaries, considering the frequent intercourse 
 of the natives with English vessels, and their occasional 
 visits to the Australian colonies ; that we had not 
 attempted to teach the English language on Lifu, feeling 
 that, in the present state of the natives, we could convey 
 more information through the medium of their own ; and 
 that they had a preference for red simply because it was 
 a gay colour. He next complained of the natives using 
 the disrespectful term " Wewe " to designate the French, 
 whilst other Europeans were called foreigners. I replied 
 that the use of the term was not peculiar to the Loyalty 
 group ; nor did the natives, as far as I knew, intend it 
 as a disrespectful term. It was certainly the name 
 generally applied to Frenchmen, but had arisen, I sup- 
 posed, from their frequent use of oui, oui, in conversation. 
 I was then told that if I wished to remain on the island, 
 I had better make my position legal as soon as possible, 
 by applying to the commander of the group for a permit 
 of residence, and purchasing land. I returned home and 
 at once wrote the following letter : 
 
 CHEPENEHE, LIFU, June 2Ist, 1864. 
 To THE COMMANDANT OF THE LOYALTY ISLANDS. 
 
 SIR, The Government of New Caledonia having taken possession 
 of this island, and located you here as its representative, whose laws 
 and regulations I desire to observe, I now ask the permission of 
 your Government 
 
 1. To allow me to continue my residence upon this island, relying 
 upoa the honour of your Government to protect myself, my 
 family, and my property. 
 
 K
 
 146 THE STORY OF THE LIFU MISSION. 
 
 2. To have secured to me the piece of land which I purchased 
 from the chief, Wainya, of Chepenehe, for the sum of fifty-six 
 dollars ; also the houses which I have had erected thereon. 
 
 3. To be allowed to continue my labours as a missionary of the 
 Protestant religion, by preaching, conducting schools in the 
 native language, and instructing the natives to the extent of 
 ray ability in a knowledge of the useful arts. 
 
 I merely ask permission to be allowed to pursue a course which 
 has not only raised the natives of this island to their present im- 
 proved condition, but which is highly calculated to render them 
 loyal, peaceful, intelligent, and happy. 
 
 I remain, Sir, yours most sincerely, 
 
 S. M'FARLANE. 
 
 The commander, in acknowledging the receipt of the 
 above, informed me that his Excellency the governor 
 would consider the demands of my letter in council at 
 New Caledonia. Perhaps I had better here insert the 
 reply which I received about six weeks afterwards, as it 
 defines our position. The following is a translation : 
 
 NEW CALEDONIA AND DEPENDENCIES, 
 COLONIAL OFFICE, No. 296. 
 
 PORT-DE-FRANCE, July 15th, 1864. 
 
 SIR, The commander of the post at Lifu having transmitted to 
 his Excellency the governor your letter of the 29th of last month, 
 I have the honour to be deputed to answer the demands which you 
 there make, and for distinctness I willjfollow the order of numeration. 
 
 1. Authorisation to continue to reside on Lifu, relying upon the 
 honour of our Government to protect you, also your family and 
 your property. 
 
 Being the subject of a friendly nation, you can continue to reside 
 on Lifu ; but, as you say in your letter, you will be submitted to 
 colonial laws, rules, and regulations ; also to our tribunals in case of 
 any infraction of the rules which determine the conduct of citizens, 
 and which must be observed throughout New Caledonia and its 
 dependencies. Upon this condition your family will be protected 
 like the families of the French.
 
 THE STORY OF THE LIFU MISSION. 147 
 
 2. To be assured of the land which you have bought from the chief, 
 
 Wainya, of Chepenehe, for the sum of fifty-six dollars, also of the 
 
 houses which you have had constructed thereon. 
 
 According to the terms of the declaration of January 20th, 1855, 
 
 published also in the journals of New South Wales, the acquisition 
 
 of land by gift, sold, or exchanged on the part of the natives, is not 
 
 valid ; but you can become definite proprietor of the land which you 
 
 occupy by purchasing it from the administration. The price of 
 
 a hectare in the Loyalty group cannot be less than twenty-five francs. 
 
 The limit of the land must be thirty-one metres from the sea-coast. 
 
 3. To continue your labours as missionary of the Protestant religion, 
 by preaching, conducting schools in the native language, and in- 
 structing the natives in a knowledge of the useful arts. 
 
 You are interdicted from acting as a missionary of the Protestant 
 religion until the arrival of the decision of the Metropolitan Govern- 
 ment, to which the governor has written on the subject. No religious 
 mission can exist in the French colonies without the express 
 authorisation of his Majesty the Emperor ; and, moreover, none 
 but French subjects are allowed to exercise religious functions. 
 
 About the conducting of a school or schools, the primary instruc- 
 tion is fixed in New Caledonia and its dependencies by an order of 
 the 15th Oct. 1863, to which every person opening a school must 
 conform. Now, one of the prescriptions of this order -absolutely 
 excludes the native dialects from the course of instruction, whilst 
 the study of the French language occupies the first place. 
 
 The Colonial Government is not less desirous than others to 
 facilitate the moral and intellectual amelioration of the natives, but 
 it must, first of all, take the necessary measures for the natives to 
 receive a national education, which alone can render them loyal, 
 peaceful, intelligent, and happy. 
 
 In consequence of the answers" developed above, if you lawfully 
 acquire the land which you occupy, a carte of residence will be 
 accorded to you ; but the fact of your being an English subject 
 ought to give you the assurance that the authorisation to exercise 
 the functions of a minister of religion will not be granted to you. 
 Yet you can be allowed to open a school when you have fulfilled the 
 conditions of the order of the 15th Oct. last. 
 
 Receive, Monsieur, the assurance of my distinguished considera- 
 tions. (Signed) A. MATHIEU. 
 
 On the second day after the governor's arrival we
 
 148 THE STORY OF THE L1FU MISSION. 
 
 were visited by the colonial secretary and two officers, 
 who requested me to show them every part of the village. 
 I did so, beginning with the Institution buildings on the 
 mission premises. They appeared interested in the 
 workshop, where they saw carpenters' benches, turning- 
 lathe, and forge ; also clothes-chests, stools, &c., made 
 by the natives which were exchanged for yams and 
 other kinds of food, and so nearly made the Institution 
 self-supporting. In the village I noticed that they 
 observed particularly the position of the public roads, 
 inquiring anxiously if they were narrow inland ; if the 
 natives were numerous about Chepenehe ; what sort of 
 weapons they had been accustomed to use in their wars ; 
 if they had any muskets and powder, &c. &c. These 
 questions raised my suspicions about the object they had 
 in view. As we were returning we met one of the 
 Raratongan teachers. (Upon the arrival of the steamers, 
 all the native teachers very naturally, but very foolishly, 
 came to Chepenehe.) The colonial secretary, who had 
 been many years at Tahiti, asked him, in the language 
 of that people, if he were a native teacher ; being 
 answered in the affirmative, he shook his finger and 
 head at him in a very peculiarly significant manner. 
 I learnt afterwards that he supposed the native teachers 
 had brought evil reports of the French from the eastern 
 islands. We called at the chief's, who had recently 
 removed into his new house a lath-and-plaster building, 
 erected on a stone foundation raised about four feet 
 from the ground; boarded throughout, glass folding- 
 doors opening upon a spacious verandah that encircles
 
 THE STORY OF THE LIFU MISSION. 149 
 
 the house ; furnished with an English bedstead, table, 
 sofa, chairs, and even pictures, which of course gave it 
 quite a European appearance, although not more 
 English, perhaps, than French. The fact that Wainya's 
 father-in-law was an English, or rather an Irish 
 carpenter, will sufficiently account for the superiority of 
 his house. The carpenter's daughter had been brought 
 up among the islands, and having seen little of 
 European society, was elated at the idea of becoming 
 the wife of so distinguished a chief. Her father thought 
 that it would be advantageous to him to have such a 
 son-in-law, and so readily consented to the union. One 
 of the officers, who was accustomed to the broken 
 English of the natives, asked Wainya, rather sharply, 
 " What for you no go see governor ?" to which he replied, 
 " Because me too much afraid." " What for you afraid ? ' ' 
 he demanded. " You see," said Wainya, " plenty man 
 belong Ukenizo speak me. Suppose me go board ship, 
 me no come shore again ; governor make me fast." Had 
 Wainya had the courage of his brother, the former 
 chief, who died two years before, he would not have 
 hesitated to meet the governor or anybody else. I told 
 the officers that reports were circulated by the Roman 
 Catholics highly calculated to arouse the suspicions and 
 fears of the Protestants. Ukenizo was on board when 
 they returned. In the evening he stated confidently to 
 some of the Chepenehe natives, that he had heard on 
 board that the soldiers were going on the following day 
 to burn down their village, and kill all who refused 
 to become Roman Catholics ! However absurd this
 
 ISO THE STORY OF THE LIFU MISSION. 
 
 appeared to us, it was implicitly believed by the natives. 
 In vain I assured them that the French would not 
 injure them without a sufficient cause ; the excitement 
 increased. I then wrote to the commander at Enu, 
 informing him that the natives had given credence to 
 certain reports about the intention of the governor to 
 burn their village on the following day, and earnestly 
 solicited a note from which I might assure them of the 
 peaceful intentions of the French. The native returned 
 without a reply, and this was an evil omen in the 
 estimation of the natives, who forthwith determined to 
 secrete their boxes, and hide themselves in the bush. 
 
 One of the steamers left that evening : it went out at 
 the south head of the bay, as if going to New Caledonia ; 
 but we found afterwards that it went round to the north 
 side of the island, and landed one hundred and twenty 
 soldiers, who at once commenced their march towards 
 Chepenehe, to which place the steamer returned. On 
 the following morning about one hundred and fifty 
 soldiers a number of whom were disciplinaires were 
 landed at Chepenehe. All armed, and headed by the 
 governor and his staff, they marched through the village, 
 two large field-pieces being drawn after them. Before 
 such an array of arms and fighting men the natives very 
 naturally retired and hid themselves in the bush close by ; 
 this, however, the governor considered a hostile act, for 
 which they were made to suffer severely on the following 
 day. Arriving at an open space at the head of the village, 
 the soldiers formed a circle around the governor and his 
 .staff, whilst his Excellency declared the island to be
 
 THE STORY OF THE LIFU MISSION. 151 
 
 French ; forbade the natives to give subscriptions to the 
 London Missionary Society, or to take any food to the 
 missionary unless they were paid for it, or to go to him 
 for advice. They were to regard the commander as their 
 king, and go to him in all cases of difficulty. Having 
 made these proclamations, the soldiers proceeded to 
 plunder the village, entering every house and destroying 
 what property was left behind ; cutting up the women's 
 bonnets with their pocket-knives, smashing boxes, wash- 
 tubs, bottles, even hand-saws, indeed everything that 
 came in their way. Coming to the native teacher's house 
 (a Raratongan), they found him sitting on his box to pro- 
 tect his clothes ; he was ejected, however, at the point of 
 the bayonet, and all he had taken before his eyes. About 
 thirty Roman Catholics accompanied the soldiers, and 
 were as active as they in plundering. The work of 
 pillage being completed, all returned to the boats ; the 
 two field-pieces again went rumbling through the village, 
 followed by a case of ammunition. When all had em- 
 barked, and were safely off, the natives, who had seen all 
 although themselves unseen, poured out from their 
 hiding-places shouting for joy, supposing that the crisis 
 was over, and that now they were safe. From the boats 
 they could easily be seen and heard, and doubtless this 
 circumstance led the governor to decide upon the course 
 which ,he pursued on the following morning. The 
 natives soon became convinced that their rejoicing was 
 premature. The soldiers were not leaving the island, 
 but only the village, to which they could easily return. 
 Had the natives taken my advice, they would have
 
 1 5 2 THE STOR Y OF THE LIFU MISSION. 
 
 quietly awaited the arrival of the governor at the village, 
 and thus, perhaps, have averted the impending evil ; 
 they were under the impression, however, that the 
 governor wished to take their chief, and they were 
 determined not to give him up. Under the circum- 
 stances, we cannot wonder at their decision. It is to be 
 deplored that the governor did not take a more peaceful 
 method of seeking an interview with the natives ; but in 
 that case he would not have made an "impression," 
 which a subsequent commander assured me it was 
 necessary to do when commencing to govern the blacks. 
 Do not missionaries also make an " impression" ? 
 
 During the following night the Roman Catholic friends 
 and relatives of some of the people of Chepenehe arrived 
 from the camp at Enu, where they professed to have 
 learnt that it was decided to attack and burn the village 
 of Chepenehe early next morning. Again there was 
 excitement, and preparation to leave. On this occasion 
 the natives decided to go to inland stations, and there 
 remain until the soldiers had left the island. They 
 believed that their village would be burnt, and so with 
 sorrowful hearts reluctantly left their homes. 

 
 XIII. 
 
 THE ATTACK ON THE VILLAGE BY THE FRENCH CHUKCH DOORS BURST OPEN 
 DURING SERVICE BY THE SOLDIERS CONGREGATION MADE PRISONERS 
 NATIVES FIRED UPON BY THE SOLDIERS A SOLDIER SHOT BY A NATIVE 
 COLLISION OF THE NATIVES AND SOLDIERS INLAND WORK OF DEVASTA- 
 TION CARRIED ON TEACHERS PUT IN IRONS NATIVES PUT TO THE 
 BAYONET IN CHURCH THE PRESENCE OF ENGLISH MISSIONARIES MERELY 
 TOLERATED AS ENGLISH RESIDENTS LlFU PLACED IN A STATE OF SlEGE 
 OUR HOUSE SURROUNDED BY SOLDIERS AND SEARCHED SERVANTS 
 PUT IN IRONS PROPERTY OF THE L. M. S. BURNED VILLAGE BURNED 
 CHURCH TURNED INTO A BARRACK BURNING OF INLAND VILLAGES 
 SICK MANCLUBBEDTO DEATH BY THE R. C. NATIVES TEACHERS' WIVES 
 
 AND FEMALE SERVANTS TAKEN ON BOARD THE STEAMER THE MISSION- 
 HOUSE TO BE TURNED INTO A FORT DREARY NlGHTS, DEATH AND DESO- 
 LATION THE WORK ARRESTED MISUNDERSTANDING LETTER TO THE 
 GOVERNOR INTERVIEW WITH THE GOVERNOR A JESUITICAL TRANS- 
 LATION OF A LETTER THE OLD QUESTION OF ENGLISH INFLUENCE 
 THE PRIEST'S INTERVIEW WITH THE TEACHERS THE PROTESTANT 
 CHIEF DEPOSED AND A R. C. SET UP IN HIS PLACE. 
 
 " THE sun was risen upon the earth when Lot entered 
 Zoar," his place of refuge. Alas for the poor natives 
 of Chepenehe on that fatal Friday morning ! They did 
 not expect an early visit from the French. So the sun 
 arose and beheld them still lingering about their homes. 
 We are accustomed to hold one of our weekday services 
 at sunrise on Friday morning. I hesitated on that day 
 about having the bell rung, considering the unsettled 
 state of the natives. Feeling, however, that the wisest 
 course would be to continue my labours as usual until
 
 I 54 THE STORY OF THE UFU MISSION. 
 
 interrupted, and seeing that the teachers and their wives 
 were assembled at Chepenehe, and that probably some of 
 the natives would join us, the bell was rung, and we as- 
 sembled. The congregation numbered about fifty, the 
 proportion of male and female being about equal. We 
 were engaged in the first prayer, which was being offered 
 by the veteran Tui, the oldest teacher on the island, when 
 the church doors were burst open and a company of 
 soldiers rushed in. I heard the trampling of their feet 
 and the clanking of their arms, but did not raise my 
 head nor open my eyes. Tui made but a momentary 
 pause, then proceeded calmly, though with a tremulous 
 voice, with his prayer. Hearing them ascending the 
 aisle and approaching the reading-desk, I expected every 
 moment to feel a hand upon my shoulder ; our attitude 
 and composure, however, proved to be the most power- 
 ful form of resistance, for by this alone they were checked 
 and repulsed. When Tui concluded his prayer a few 
 minutes afterwards, I found that the soldiers had retired, 
 and were guarding the doors and windows, around which 
 a little forest of bayonets were glittering in the morning 
 sun. We calmly proceeded with the service. I gave out 
 a hymn, which we sung : I then read portions of God's 
 Word, and concluded with prayer. It was difficult, and 
 perhaps not very profitable, to continue a service amidst 
 the chattering of the soldiers. We had driven them out 
 of the church by our silence, now they appeared deter- 
 mined to overcome us by their talk. While concluding 
 the service we were startled by the report of muskets in 
 the village and the hallooing of natives, which plainly
 
 THE S TOR Y OF THE L1FU MISSION. 155 
 
 indicated that some of the latter had been fallen upon 
 before they could get away. I proposed to our little 
 congregation to lead the way, that I might learn the 
 intentions of those guarding the church. I was not 
 interrupted, but was the only one allowed to pass the 
 congregation were kept prisoners. There being no officer 
 in sight, and knowing that it was useless to ask any ex- 
 planation from the soldiers, I proceeded at once to see 
 how matters were at home. On my way thither I heard 
 the natives shouting " Iluwa ! huma ! " (To the bush! 
 to the bush ! ) and every now and then the report of a 
 musket. We found afterwards that, as we suspected, a 
 number of natives who were lingering behind had been 
 fallen upon by the soldiers as they were leaving the 
 village, and four of them were shot besides a good many 
 being wounded. The soldiers that attacked the village 
 of Chepenehe were divided into two parties. One came 
 along the sea-coast until near the village, then crept 
 stealthily to the back of the mission premises, jumped over 
 the fence, ran down our garden, out at the front gate, 
 and into the church, which was close by. Finding that 
 there were but few natives there, a few were left to guard 
 the doors and windows, and the rest rushed up the village, 
 where they found the natives of whom I have spoken. 
 The other company were led by "Jack" from the camp 
 at Enu by a circuitous course, which brought them into 
 the public road that leads from Chepenehe inland at a 
 point about a mile beyond the village. The natives 
 attacked from the sea-coast must run along this road ; and 
 the object of the expedition led by Jack was doubtless
 
 1 56 THE STORY OF THE L1FU MISSION. 
 
 to meet them, in which case the poor creatures would 
 have found themselves between two companies of soldiers, 
 which would certainly have given the French the oppor- 
 tunity of making an " impression " upon them. Happily, 
 however, they were too late : the natives had passed this 
 point before they came up, and were on their way to in- 
 land stations. Three young men lurked behind; they 
 had been to Sydney and on board ships many years, and 
 so were more " Anglicised " than their brethren. These 
 young fellows had, according to their own story, secreted 
 themselves in the bush near the village with a loaded 
 gun after their friends had left, and were watching their 
 opportunity to shoot some Frenchman. When the soldiers 
 led by Jack passed near them, they fired, and shot one 
 of them dead on the spot. Although the soldiers im- 
 mediately poured a volley into the bush, not a native 
 was seen or heard, and " Bob " with his two friends got 
 safely away. That was the first and only white man 
 that has ever been killed on Lifu (although the natives 
 will have it that the French are red, not white). Those 
 who had fled inland had not proceeded very far before 
 they met the one hundred and twenty soldiers that had 
 been landed by the steamer on the north side of the 
 island. As soon as they saw them they se^t up a shout 
 for vengeance, and, heedless of consequences, fell upon 
 them with their clubs and tomahawks (they had not any 
 muskets with them). This, of course, was folly and mad- 
 ness ; but they were no doubt furious with indignation 
 and rage at the conduct of the soldiers at Chepenehe. 
 Fortunately for them there was a line of rock close by,
 
 THE STORY OF THE LIFU MISSION. l^J 
 
 to which they very soon found it convenient to fly for 
 refuge from the firing of the French. Had the soldiers 
 folio wed them, very many must have been killed, but they 
 seemed as anxious to get away as the natives. There 
 were eight or nine soldiers severely wounded with spears 
 and tomahawks : the natives had five more killed and 
 many wounded. 
 
 There were now again three hundred soldiers assembled 
 at Chepenehe ; these were divided into three companies, 
 two of them being sent inland to pursue the natives, 
 whilst the other remained to complete the work of 
 devastation at Chepenehe. Those who went to the in- 
 land villages were all under the command of young 
 officers, who evidently regarded plundering and burning 
 villages and shooting natives fine sport. Those who re- 
 mained at Chepenehe entered the church, bound the 
 Samoan and Raratongan teachers, and sent them on 
 board the steamer, where they were put in irons, their 
 wives being allowed to come and stay with us. The 
 Lifu natives were dragged out and tied up to cocoanut- 
 trees. A woman having crept under one of the seats 
 for safety, was pierced six times with a bayonet, suppos- 
 ing, as they said, that she was a man. An old grey- 
 headed man, one of the deacons of the church at Chepenehe, 
 had a bayonet thrust into his side, and a gash in his fore- 
 head, having had his head knocked violently against the 
 cocoanut-tree to which he was being tied. From our 
 verandah I saw the soldiers belabouring an old man (a 
 member of the church) about the head whilst others were 
 fastening him to the tree.
 
 158 THE STORY OF THE LIFU MISSION. 
 
 When the governor arrived he sent for me to meet him 
 at the garden gate, and there informed me that I was 
 prohibited from acting in any public capacity in the 
 Loyalty group, that I was not to go beyond the fence 
 that surrounded our house or the sentinel would shoot 
 me, and that my presence was merely tolerated as an 
 Englishman. I was astounded at such extraordinary 
 proceedings, and feeling sure that there was some mis- 
 take, desired the interpreter to ask for an explanation ; 
 but he assured me, as the governor walked away, that 
 it was utterly useless attempting to obtain anything of 
 the kind just then, his Excellency being in a passion. 
 A messenger was sent for Mr Sleigh, who upon his arrival 
 received similar orders from the governor, so we were 
 both confined to the mission premises. In the course of 
 the morning a hundred armed soldiers were marched up 
 the garden, headed by the colonial secretary and the 
 commander of the troops. Having encircled our house, 
 the secretary read to me a declaration placing the island 
 in a state of siege; it commenced in the following 
 terms : 
 
 " Considerant que, sous le couvert de la religion pro- 
 testante, des e'trangers ont cherche a denationaliser la 
 population des iles Loyalty," &c. <fec. (considering that 
 under the covert of the Protestant religion strangers 
 have sought to denationalise the population of the Loyalty 
 islands, &c.) Of course I protested against the terms 
 of the declaration, and also against the unmerited treat- 
 ment that we were receiving. With us it was a ques- 
 tion of religion^ not nationality. The natives had been
 
 THE STORY OF THE LIFU MISSION. 159 
 
 Christianised by English labour and English liberality ; 
 they had had many years' intercourse with English 
 vessels, whereas they seldom saw a French ship: if, 
 therefore, they had imbibed English ideas, and spoke a 
 little of the English language, it was only what might 
 be expected, and did not arise from any attempt of ours 
 to spread English influence. The colonial secretary 
 stated, however, that from their point of view it was a 
 political question, and not one of religious philanthropy. 
 The commander said that the governor, supposing 
 that natives were secreted in my house,- had sent him 
 to search it. I told him that he was at perfect liberty 
 to do so, although from the unceremonious manner in 
 which the soldiers surrounded the house, breaking down 
 a fence that stood in their way, it was evident that, 
 whatever I might have said, he would have carried out 
 his object. As I walked with him through the house, it 
 was easy to perceive that he was ashamed of his task. 
 A few hours afterwards, the young commander from 
 Enu crossed the mission premises with a few soldiers ; 
 he searched the Institution houses. One of our servant 
 boys seeing the soldiers, ran from the cook-house to the 
 verandah where we were standing. A soldier caught 
 sight of him, and instantly raised his musket, when I 
 cried, " Hold ! hold ! that boy is our servant." The lad 
 rushed into the house, the soldier impudently observing 
 that we had no servants. The commander ordered me 
 to call our servants to the verandah. Having assembled 
 them, he took the two boys, leaving the girls and the 
 teachers' wives to remain with us. All the native
 
 l6o THE STORY OF THE LIFU MISSION. 
 
 prisoners were sent on v board one of the steamers, and 
 placed in irons with the eastern teachers. Soldiers 
 were located on and around our premises to prevent any 
 communication. In a native house not a stone's-throw 
 from ours we had stored the cocoanut-fibre given by the 
 natives as an annual contribution to the London Mission- 
 ary Society, valuing about 40. We saw the governor 
 and two or three officers enter the house, where they re- 
 mained for some time. Soon after their departure the 
 house was in flames, two soldiers being on guard until 
 the building and the fibre were reduced to ashes. Our 
 dwelling-house having a thatch roof, was of course in 
 imminent danger. The remainder of the day was devoted 
 to burning the village. Hour after hour we watched 
 with sorrowful hearts house after house enveloped in 
 flames. Only two of the lath-and-plaster houses were 
 spared Wainya's, and one belonging to an under-chief 
 which were shortly afterwards occupied by the com- 
 mander and the lieutenant. Here was the lamentable 
 end of what we had begun to make our model village ! 
 
 o o 
 
 We had been wont to look along that cocoanut grove, 
 and see the houses of four hundred peaceful and happy 
 natives, the smoke from which curled up amidst the 
 beautiful green feathery tops of the trees ; imagine our 
 feelings as we now beheld nothing but the black trunks 
 of the trees, with their drooping brown leaves, and saw 
 the church turned into a barrack, and thought of the 
 natives pursued inland by the soldiers. In the evening, 
 instead of the usual gong beaten for family worship, and 
 the evening song of praise, we heard the soldiers' bugle
 
 THE STOftY OF THE LIFU MISSION. l6l 
 
 and the songs of revelry in the camp. Ichabod was 
 written over both church and village. The pulpit was 
 transformed into a bedroom for the commander. One 
 of the large pews was used as a kitchen. The seats were 
 taken out and used as firewood. A large table was placed 
 in the centre, around which the officers met to eat, drink, 
 and smoke. One end of the building was devoted to their 
 baggage, and the other was used as a sleeping apart- 
 ment. 
 
 On the Monday the soldiers returned from the inland 
 villages. The natives having set watches, were aware of 
 their approach, and managed to hide themselves in the 
 bush before their arrival. These marauders burnt their 
 villages, destroyed plantations, entered some of the 
 chapels and demolished the pulpits, and destroyed cocoa- 
 nut fibre belonging to the London Missionary Society to 
 the amount of 30, besides that at Chepenehe. At one 
 of the villages, the natives, having barely time to escape, 
 were unable to carry with them a sick man who was far 
 gone in consumption ; this poor fellow was barbarously 
 clubbed to death by the Roman Catholic natives, who 
 accompanied the soldiers. These natives evidently 
 thought that the French had come to assist them to sub- 
 due the Protestants, and transform them into humble 
 Roman Catholics. They (as well as theProtestants) looked 
 at the matter from a religious point of view, and entered 
 heartily into the work of plunder. It was a real harvest- 
 time for them. They knew the holes and caverns where 
 the Protestants were likely to hide their goods, and 
 thence they took their clothes, tools, fishing-nets, &c.,
 
 1 62 THE STORY OF THE LIFU MISSION. 
 
 leaving only broken boxes. These vagabonds even 
 entered the mission premises, broke into the Institution 
 houses, and carried off a good deal of property belonging 
 to the students. My boat-sails were also stolen, and the 
 boat half-filled with water and used by the soldiers 
 as a wash-tub. I wrote to the commander about these 
 things, but did not get any redress, nor even a reply 
 to my note. 
 
 Fearing au attack from the natives, the soldiers were 
 again marched up to our house, which they surrounded 
 as before. All the females were now taken away. For 
 three days and three nights our house had been the 
 refuge of the wives of the eastern teachers, and also of 
 those females who had worshipped with us on that fatal 
 Friday morning. There was great weeping and lamen- 
 tation among this little company, who were in great 
 distress about their husbands, with whom they desired to 
 suffer. They were not sorry, therefore, when the soldiers 
 came to take them away, feeling that they were at least 
 going to their husbands. Judge of their grief when 
 they found themselves on board one steamer and their 
 husbands on the other. They were alone and helpless ; 
 no one to protect them from the insults of the rude 
 immoral men around them. The colonial secretary, who 
 headed the soldiers, informed me that if they were 
 attacked by the natives, they would use our house as a 
 fort, and fire from the windows ! I as an Englishman 
 protested against their entering my house for such a 
 purpose. As an English resident I claimed the protection 
 of the French flag. This was appealing to the French
 
 THE STORY OF THE LIFU MISSION. 163 
 
 to be protected from the French ! distinguishing between 
 the whole and the part. As for the natives attacking 
 them, there was not much fear of that, they were only 
 too glad to get out of their way. We were now left 
 alone, exposed to " stray shots," like that which 
 terminated the life of a brother-missionary at Tahiti 
 whilst walking on the verandah of his house. I wrote 
 a polite note to the governor stating our position, and 
 begging him to allow two of the servant boys to return 
 to get firewood and water, also a girl as nurse, which he 
 granted. The nights were terribly dreary. The mono- 
 tonous cry of the guards, every half-hour passed from 
 one to another, and the howling of dogs prowling about 
 the ruins of the village seeking their homes and masters, 
 reminded us painfully of the death and desolation that 
 reigned around us, whilst the future was dark and 
 discouraging. The whole machinery which we had got 
 into working order for the social and spiritual elevation 
 of the people was suddenly stopped. The natives had 
 learnt the simple and glorious truths of our holy religion, 
 which had led them to abandon idolatry and cannibalism. 
 Polygamy was also becoming a thing of the past. The 
 churches contained an aggregate of about fifteen hundred 
 members. There were about two thousand young people 
 in our schools, and about as many in the inquirers' classes 
 who.were seeking admission to the Church. Considerable 
 improvements had been made in native dwellings, public 
 roads, &c. Yet we were called to witness the peaceful 
 homes of these comparatively enlightened people burnt,
 
 164 THE STORY OF THE LIFU MISSION, 
 
 \ 
 
 their property stolen and destroyed, their long-cherished 
 and sacred interests trampled upon, and that by a nation 
 professing to be in the very van of civilisation. I felt 
 sure that there must be some misunderstanding. 
 Misrepresentation had evidently been doing its work, so 
 I determined to write to the governor, who had not yet 
 left. Having stated the purely benevolent design of our 
 mission, and assured him that it had no political object 
 whatever, I expressed a hope that his Excellency would 
 not be guided by unfounded reports. On the following 
 day I received a reply requesting me to present myself 
 on board the steamer. I proceeded thither at the hour 
 specified, and found the same persons assembled that I 
 had met on a former occasion. The governor said that 
 he wished to prove the value of the declaration made in 
 my letter to him the day before. He then produced a 
 letter, and asked me if I knew it I immediately recog- 
 nised it as one that I had sent to a Raratongan teacher 
 about eighteen months before. This teacher was in 
 charge of one of the largest and most important stations 
 on the island, situated at the extremity of my district, 
 about twenty miles from Chepenehe. The priest went 
 there and ordered the natives, who are, and were then, 
 all Protestants, to build him a house. The teacher 
 wrote to me for advice, and the letter in the hands of 
 the governor was my answer, which the priest had ob- 
 tained from the teacher. I therein stated that the priest 
 had no right to order them to build a house, being neither 
 their chief nor their religious instructor, and that the
 
 THE STORY OF THE LIFU MISSION. 165 
 
 natives were quite justified in demanding payment for 
 such work. I concluded by saying, The dei angeice ko 
 (don't listen to him, or pay no attention to his words). 
 The governor read the priest's translation, asking me if 
 it was correct. When he came to the above sentence, 
 I found that the singular number was changed into the 
 plural, and the governor had the idea that I was speaking 
 of the French generally. Having corrected this error, 
 and stated the case to his Excellency, he threw down the 
 translation, saying something in an undertone to the 
 colonial secretary, and from that moment became more 
 affable. He entered again, however, upon the old 
 question. He had heard, he said, that the chiefs in the 
 group were about to present a petition to her Majesty 
 the Queen of England, requesting her to take the Loyalty 
 group under her protection. I assured him that it was 
 the first that we had heard of such a proposition, and 
 that it could not have emanated from the English mis- 
 sionaries, who well knew that such a petition would be 
 utterly useless. He had heard that the term " Peretania" 
 (the native name for Great Britain) was applied to my 
 premises by the natives, who only appeared to know 
 France as the land of the " Wewes" We had not, I 
 replied, taught the natives to call the mission premises by 
 that name. It was true that they did so, just as they called 
 the teacher's enclosure Samoa, and as they would probably 
 call Enu France. I hoped his Excellency did not attach 
 much importance to these trivial matters. He concluded 
 the interview by informing me that my demand for a
 
 1 66 THE STORY OF THE L1FU MISSION. 
 
 permit of residence would be taken into consideration in 
 council at Port-de-France, after which a reply would be 
 forwarded to me. The male prisoners were on board the 
 steamer that I visited, and during my stay the teachers 
 were allowed on deck. Before leaving I went to them 
 and spoke a few words of comfort. One of the priests 
 visited them on board, and asked them what about their 
 religion now. They answered that they were trusting in 
 God. Do you expect God to stretch out His arm to take 
 off your irons ? he asked, sneeringly. Better for them, 
 he said, to abandon such a religion, and embrace the 
 true one with him. 
 
 The governor now prepared to leave. Wainya, the 
 chief of Chepenehe, was deposed, and Jack appointed in 
 his place. Peace was proclaimed, and messengers sent 
 to the natives in the bush, ordering them to return to 
 their respective places and rebuild their houses. The 
 chiefs were to proceed to Chepenehe to meet the com- 
 mander, and receive their instructions. (I found after- 
 wards that these messages were not delivered to the 
 natives.) Having thus "made an impression," and, as 
 the governor doubtless supposed, cleared the way for the 
 Frenchifying of the people, his Excellency left for New 
 Caledonia, leaving the steamer containing the female 
 prisoners at the disposal of the commander. Their 
 husbands were released, but strictly charged not to leave 
 Chepenehe. Their wives were set at liberty two days 
 afterwards. What the governor thought, on his way 
 back to New Caledonia, of the result of his expedition
 
 THE STORY OF THE LIFU MISSION. l6/ 
 
 to Lifu, it is hard to say. A little reflection must have 
 convinced Mm that burning villages and shooting natives 
 was not the best way of destroying English influence, 
 and causing themselves to be respected, esteemed, and 
 loved ; it was, on the contrary, not only disgraceful and 
 wicked, but a stupid, suicidal policy.
 
 XIV. 
 
 A SABBATH m THE BUSH THE NIGHT MESSENGER UKENIZO'S MIS- 
 TAKEN IDEAS ABOUT THE OBJECT OF THE FRENCH CONSULTATION 
 OF THE NATIVES CONSOLATION WARM HEARTS IN COLD BODIES 
 THE SECOND MESSENGER INTERVIEW WITH THE COMMANDER THE 
 ALTERED APPEARANCE OF THE CHURCH COMMANDER'S FAVOURABLE 
 REPLY RETURN OF THE NATIVES TO THEIR VILLAGES ARRIVAL OF 
 THE "DAY SPRING" COMMUNICATION PROHIBITED THE CAPTAIN 
 ORDERED NOT TO LEAVE THE MISSIONARY FOR UVEA THE "DAY 
 SPRING " AMONGST THE BREAKERS PRAYER AND EFFORT THE COM- 
 MANDER'S INTERVIEW WITH THE CHIEFS NEW COMMANDER EFFORTS 
 OF THE PRIESTS TO PROSELYTISE How THE SPIRITUAL WANTS OF THE 
 NATIVES WERE PROVIDED FOR TEACHERS SELECTED BY THE PEOPLE TO 
 CARRY ON THE WORK THE SHIP TRIMMED TO SUIT THE GALE. 
 
 FOUR days and four nights the natives men, women, 
 and children remained in the bush, exposed to the in- 
 clemency of the weather ; afraid at times even to make 
 a fire, lest their whereabouts should be discovered. 
 They spent a Sabbath there, but how different from 
 those they had been accustomed to spend in their quiet 
 villages ! They assembled in small groups, and the 
 leading men amongst them conducted the services, the 
 young men keeping watch at a distance. Whilst these 
 bush assemblies were thus engaged, their villages were 
 being plundered and burnt, and their churches desecrated, 
 by the soldiers and Roman Catholic natives. 
 
 Notwithstanding the guards placed around our pre-
 
 THE STORY OF THE LIFU MISSION. 169 
 
 mises, we were startled by a gentle tapping at the study 
 door about ten o'clock on the third night after the 
 burning of the village. Having partially opened the 
 door, I found one of the students on all fours, whispering, 
 "How are you? we are all safe." I let him in by a 
 back door, the camp being opposite our house, and had 
 a little conversation with him. He had been standing 
 behind a tree near the mission premises for several 
 hours, seeking an opportunity to pass the guards. 
 Regarding the soldiers as being under the direction and 
 control of Ukenizo, they hud sent presents to him ; and 
 by representatives, humbled themselves to him, begging 
 him to have pity upon them, and allow them to return 
 to their villages. Ukenizo pretended (and perhaps at 
 that time seriously thought so) that he could continue 
 or bring the war to a close whenever he pleased ; that 
 the soldiers were, as he termed it, his subjects, carrying 
 out his will. He answered the messengers, that nothing 
 less would satisfy him than his subjects embracing his 
 religion. Their only hope, he said, was in their becoming 
 Roman Catholics. The priest also urged them to 
 abandon a religion which, he said, would cost them 
 shame and suffering here, and eternal death hereafter. 
 The messengers returned, and the little companies were 
 assembled on two high rocks, their towers of strength in 
 their heathen wars ; a communication was kept up be- 
 tween the two parties, and scouts were on the lookout 
 day and night. They unanimously resolved to die rather 
 than abandon the religion which they had embraced, and 
 this was a messenger to inform us of their resolution,
 
 I/O THE STORY OF THE LIFU MISSION. 
 
 and beseech us not to leave them. They had heard that 
 we were silenced, and that their teachers were ordered to 
 leave the island by the first opportunity. 
 
 The governor had ordered me not only to keep to my 
 house, but not to have any communication with the 
 natives. Here was a poor fellow who had risked 
 his life to pay us a visit, and his object was a purely 
 religious one. "Was I wrong in disregarding the injunc- 
 tion of the governor, and having an interview with this 
 native ? I did not think so. I told him to inform our 
 people that we had no intention of leaving them ; that 
 although we were prohibited from acting in our public 
 capacity, we should still be in their midst, and conse- 
 quently have many opportunities of directing and com- 
 forting them ; and that most likely we should be allowed 
 to prosecute our labours again after communications had 
 been received from the Home Government. I reminded 
 him of the words of our Lord which led us to expect 
 annoyances and persecutions if we were faithful, and 
 desired him to urge his brethren to steadfastness and 
 prayer the former would result from the latter. If they 
 put their trust in God, He would never leave them, 
 whatever might become of us, nor would He leave them 
 shepherdless. The poor fellow's eyes glistened, and his 
 black face beamed with delight as he rose to leave, saying 
 his friends would be pleased to hear what I had said, and 
 that my words had warmed his heart. Poor creatures ! 
 it was some comfort to be able to warm their hearts, for 
 their bodies must have been cold enough on those bleak 
 rocks exposed to the coldest nights in the year.
 
 THE S TOR Y OF THE LIFU MISSION. I / 1 
 
 Two nights after, another messenger came about the 
 same hour. He said that they had again sent presents 
 to conciliate Ukenizo, and be allowed to return to their 
 villages, and that he had returned the same answer as 
 before. They were cold and hungry, he said, and some 
 of the weaker ones were beginning to talk about com- 
 plying with Ukenizo's wish a few had already left them 
 and joined the Roman Catholic party. What were they 
 to do ? The governor had just left, and before his de- 
 parture had, I understood, ordered the natives to return 
 to and rebuild their villages, and the chiefs to present 
 themselves to the commander ; yet they were all in the 
 bush, under the impression that the only condition upon 
 which they would be allowed to emerge from their retreat 
 was their renouncing their faith and joining the Roman 
 Catholics. I endeavoured to explain to the messenger 
 that they would be governed henceforth not by Ukenizo, 
 but by the commander, and that liberty of worship was 
 a law of France which the latter must observe ; he could 
 take no part in imposing such a condition upon them, 
 and he was the only one they had now to fear. I 
 determined to see the commander myself, and let the 
 messenger take the result of our interview to his anxious 
 brethren. My wife's fears were excited for my safety. 
 I had been charged not to leave our house on pain of 
 being shot, and there was a sentinel on guard opposite 
 our gate. I felt, however, that the risk was small 
 compared with the good that was likely to be accomplished 
 by such an interview ; so I took a light, that I might see 
 and be seen, and proceeded towards the camp, leaving
 
 172 THE STORY OF THE LIFU MISSION. 
 
 those behind anxiously watching on the verandah. At 
 the garden gate the sentinel accosted me with the usual 
 " Qui vive? " I told him that I wished to see the com- 
 mander, and was directed to the church. How strange 
 and altered everything appeared ! There were rows of 
 tents in front of the church. Camp-fires burnt here and 
 there, and cast their lurid glare upon the walls of the 
 building ; around these sat the soldiers, who (French-like) 
 appeared to be all speaking at once. The logs which had 
 formed the chief s enclosure were erected around the church, 
 forming a kind of fort ; and the French flag could just 
 be seen through the darkness waving from the belfry. 
 The change in the interior of the church was even more 
 striking. Most of the seats had disappeared. Casks, 
 cases, and bags were heaped up at one end ; two tables, 
 a few benches, and hammocks were at the other. The 
 commander and the doctor were standing near the door ; 
 the former, seeing me, went hastily into the pulpit and 
 put on his official coat. I was received kindly, and after 
 stating the object of my visit, was requested to assure 
 the natives that they had nothing more to fear, and urge 
 them to return to their villages. The officer then in 
 command was an agreeable elderly gentleman ; he as- 
 assured me that it was his firm determination to maintain 
 strict discipline amongst his troops, and that the persons 
 and property of Europeans would be respected. I 
 thanked him, and left. The messenger went away not 
 less delighted than the former one. No sooner had he 
 informed his friends of my interview with the commander 
 than they dispersed to their desolate homes. A large
 
 THE STORY OF THE LIFU MISSION. 173 
 
 house or two was first erected at each village, in order to 
 provide shelter for all; after which each family con- 
 structed their dwelling at leisure. The natives of 
 Chepenehe, however, erected temporary buildings on 
 their plantations, five miles from their late village, the 
 site of which was reserved for the camp and Europeans. 
 The villagers were to clear the bush behind the camp, 
 and erect a new village there. This was a new and 
 rather unpleasant idea to the natives, who had always 
 been accustomed to build their houses under the shadow 
 of the cocoanut-trees. They felt no inclination, however, 
 to live so near the soldiers, and such proximity was in- 
 deed a very undesirable thing ; so the village of Chepen- 
 ehe remained for a time deserted by the natives. 
 
 The mission vessel Day Spring arrived about a 
 week after the village had been destroyed. It was her 
 first visit, she having just come out from Nova Scotia. 
 We had arranged to have our annual meeting at 
 Chepenehe, and there were many important matters to 
 be discussed connected with our work. Mr and Mrs Ella 
 were on board, on their way to occupy the long-neglected 
 island of Uvea. The brethren Creagh and Jones from 
 Mare were also there ; and five of the missionaries from 
 the Presbyterian mission in the New Hebrides had come 
 to consult with us about the movements of the new ship, 
 the extension of our operations, &c. So that we anticipated 
 a delightful change from our late troubles, and rejoiced 
 in the prospect of deep sympathy and fraternal advice. 
 Judge of our disappointment when we were informed 
 that we could have no communication with the ship, and
 
 174 THE STORY OF THE L1FU MISSION. 
 
 that none but the captain would be allowed to land. The 
 brethren from Mare, being missionaries of the group, 
 came off in a boat, but were not allowed to land. The 
 vessel being anchored opposite our house, we had the 
 mortification of seeing our friends, and even distinguish- 
 ing them by the aid of the glass, without being able to 
 commune with them. A petition was prepared, signed 
 by all the missionaries, and sent to the commander, but 
 without effect. Knowing that the French pride them- 
 selves upon their gallantry, I felt that there was a chance 
 for Mrs M'Farlane, although none for myself, so I wrote 
 a polite note requesting permission for my wife to 
 accompany the captain on board. This was accorded, but 
 in such a manner that left me no hope that I should be 
 allowed to go for her. The captain was ordered not to 
 leave Mr and Mrs Ella at Uvea, or in any island in the 
 group, and told to leave as soon as possible. Mr Ella 
 had a right, in common with other Europeans, to land 
 at Uvea in his private capacity as English resident, and 
 for this he at once demanded a permit of residence. The 
 commander, however, said that he must refer the case to 
 the governor, so Mr and Mrs Ella were obliged to return, 
 and remain for a time on one of the islands of the New 
 Hebrides group. Our goods were landed, and the captain 
 intended leaving early next morning. During the night, 
 however, a strong wind arose blowing right into the bay ; 
 it increased to a gale towards morning. At daylight we 
 were alarmed to see the Day Spring amongst the 
 breakers. She had dragged both of her anchors, but 
 had not touched. She was rolling fearfully, and momen-
 
 THE STORY OF THE LIFU MISSION. 1/5 
 
 tarily expected to be dashed on a rock. The French 
 steamer was there with her steam up, but did not offer 
 the least assistance. I went down to the camp and 
 asked if nothing could be done. One of the officers told 
 me that they were preparing ropes to save the passengers 
 and crew, but that there was no hope of the vessel being 
 saved. Prayer and effort, however, were united on 
 board. The crew were active sending down the yards, 
 &c., whilst the missionaries continued in prayer to 
 Him who said " Peace, be still. " The wind ceased. 
 A little longer, and the beautiful Day Spring must 
 have been a complete wreck. A light breeze sprang up 
 from the land ; sail was set, and she was taken by her 
 able commander out of her dangerous position, stern 
 first, to the admiration of all. At one time there was a 
 strong probability that we should, after all, meet the 
 brethren. We were delighted, however, under the cir- 
 cumstances, to see them depart. 
 
 A few days after the natives had returned to their 
 villages, the chiefs presented themselves at the camp 
 with fear and trembling. The commander said little 
 to them about the past, but he was imperious and un- 
 mistakable in referring to the future. They were not 
 to go to the missionary for advice, but to the commander, 
 whom they were to regard as their chief. They were not 
 to bring us any food, or do any work on the mission 
 premises unless they were paid for it. They were also 
 forbidden to make contributions to ,the Missionary 
 Society. They were to live peaceably with the soldiers ; 
 endeavour to acquire the French language, and regard
 
 176 THE STORY OF THE L1FU MISSION. 
 
 themselves as Frenchmen. With reference to religion, 
 they might do as they pleased ; there was perfect liberty 
 of worship. The commander desired the two principal 
 chiefs, Bula and Ukenizo, with a few of the imder-chiefs, 
 to proceed to New Caledonia in the steamer, which was 
 about to leave, to be present at the games on the 
 Emperor's fete-day. Ukenizo was afraid to trust him- 
 self in the hands of his friends, and so sent his uncle. 
 Bula and a few of the under-chiefs went, and were kindly 
 treated. The commander of the troops and most of the 
 soldiers also left by the same opportunity. 
 
 The Loyalty group was now left in charge of an officer 
 whom the governor had brought over with him for that 
 purpose one who had been several years at Tahiti just 
 after the French settled there, and was consequently 
 cognisant of, if he had not taken an active part in, the 
 various attempts made on that island to destroy English 
 influence. Doubtless he was considered the most capable 
 amongst the governor's staff to grapple with the difficulties 
 which presented themselves to the French in the Loyalty 
 group. He was known to be disposed to play into the 
 hands of the priests ; and although the governor was no 
 friend of theirs, yet he seems to have regarded the con- 
 version of the natives to the national religion as the most 
 feasible way of Frenchifying them. The priests spoke 
 of the new commander as a good Catholic, and evidently 
 entertained bright visions of the religious reformation 
 that would be accomplished during his reign. They had 
 been unwearied in their efforts to proselytise among the 
 Protestants since the day that the village of Chepenehe
 
 THE STORY OF THE LIFU MISSION. I// 
 
 had been attacked, and the teachers and missionaries 
 silenced telling the natives that Protestantism in the 
 Loyalty group was now at an end ; that their missionaries 
 would not be allowed to resume their labours in the 
 group, and that they, being French subjects, would be 
 obliged to embrace the French religion. They tried 
 every fair and foul expedient to induce Bula to abandon 
 his faith, but in vain ; he assured them that he had no 
 desire to possess the power and position which they told 
 him he would obtain by professing himself a Roman 
 Catholic, and that he was prepared to suffer, if called 
 to do so, on account of his faith. Several Roman 
 Catholic natives were going about the island with 
 bundles of crosses and medals, telling the Protestants 
 that those who refused to accept them would be sent as 
 prisoners to Tahiti, that the steamer had gone to fetch 
 a number of dogs to pursue those who betook themselves 
 to the bush, and would be back again in a fortnight to 
 take all who persisted in professing the hmi Peretania 
 (English religion). Of course, I do not pretend that 
 they were authorised by the priests to make such state- 
 ments ; I simply state the fact that they were made, and 
 believed by the majority of the natives, who were greatly 
 distressed, although determined to remain faithful. 
 
 The adaptation of congregational principles to provide 
 for the spiritual wants of a large community on such 
 emergencies, was illustrated on that occasion. The 
 Samoan and Raratongan teachers, with their families, 
 were all assembled at Chepenehe under the strict 
 surveillance of the commander, who would not even 
 
 M
 
 1^8 THE STORY OF THE LIFU MISSION. 
 
 allow them to leave the village. We were not allowed 
 to officiate in any public capacity, though that did not 
 prevent us from rendering valuable service to the mission 
 as " private English residents." The natives of two or 
 more villages were not allowed to assemble for public 
 worship as they had been accustomed to do, they 
 were ordered to remain at their respective places, yet 
 were told that they might worship as they pleased. 
 From the first, the authorities have openly declared 
 that the natives are at perfect liberty in matters of 
 religion, they may adopt whatever creed they think 
 best, or remain in their heathen state, 'tis no conse- 
 quence to them. These are their words, but " actions 
 speak louder than words," and the sequel will prove 
 that in a variety of ways the authorities have sought 
 (from political motives, no doubt) to change the reli- 
 gion of the natives of the Loyalty group. They probably 
 thought that under these circumstances Protestantism 
 would die a natural death. They removed what they 
 considered the props, and expected the whole structure 
 to fall ; no doubt such would have been the result had 
 it been our building, but the severe trials to which the 
 natives had already been exposed proved to be of God; 
 it was built on the Rock, so that when ' ' the rain descended, 
 and the floods came, and the winds blew, and beat upon 
 that house, it fell not." 
 
 The Institution had been closed, and the students, 
 twenty-three in number, had returned to their homes. 
 They had been preparing to go abroad as evangelists to 
 the heathen islands, but we soon found that God had
 
 THE STORY OF THE LIFU MISSION. 
 
 been preparing them for an emergency at home, where 
 there was now a multitude of shepherdless sheep. They 
 were chosen as temporary teachers by the natives of the 
 principal villages ; at others, deacons, or the most intelli- 
 gent amongst the church members, were selected by the 
 people, until every village throughout the island had its 
 teacher, and formed a little community, neither too 
 humble nor too small to be noticed and blessed by the 
 Great Head of the Universal Church. We claimed our 
 rights as English residents, and were allowed, in com- 
 mon with other Europeans, to move about the island at 
 pleasure ; so that we had the opportunity of visiting our 
 people at their homes, although we dared not address 
 them in public assemblies. The clouds now began to 
 disperse. Our little bark had been struck by a violent 
 squall, which had astonished, terrified, and confused the 
 natives. Some thought that we must be carried away 
 by the strength of the wind and the violence of the 
 waves ; but she soon recovered from the shock, and again 
 appeared from the mist, still on her course, with other 
 masts and sails, which although smaller and weaker than 
 the former, were nevertheless such as the fury of the 
 gale would permit.
 
 XV. 
 
 MAKING ROMAN CATHOLICS How TO RENDER THE " BLACKS " 
 OBEDIENT AND LOVING THE COMMANDER BAFFLED BY THE 
 APPLICATION OF CONGREGATIONAL PRINCIPLES STATE CONTROL 
 WITHOUT STATE PAY A ROMAN CATHOLIC SUBJECT OP BULA'S 
 MADE AN INDEPENDENT CHIEF POLICY OP THE COMMANDER 
 WENEGENT'S CASE ALARM! THE SOLDIERS IN ARMS TREATMENT 
 OF THE EASTERN TEACHERS AWAITING THE ANSWER OP THE 
 IMPERIAL GOVERNMENT NATIVES PUNISHED FOR TEACHING EACH 
 OTHER TO WRITE APPROPRIATION OF THE CHURCH BELL AND 
 INTERFERENCE WITH PERSONAL LIBERTY. 
 
 THE governor, on his return to New Caledonia, whilst 
 conversing with the Director of the Roman Catholic 
 missions in the South Seas on the subject of the 
 expedition to Lifu, remarked jocosely, that he had been 
 making a good many Eoman Catholics for them. No 
 doubt both the authorities and the priests expected that 
 a great diminution in the number of the Protestants 
 would result from the measures which they had adopted, 
 and that having silenced their missionaries and teachers, 
 and prohibited the circulation of the Scriptures and other 
 books, and closed all the schools, Protestantism, or rather, 
 what one regarded as English influence and the other as 
 heresy, would die a natural death. They evidently did 
 not calculate upon our being permitted by the Imperial 
 Government to resume our labours ; this is manifest from 
 a passage in the letter which I received from the
 
 THE STOR Y OF THE LIFU MISSION. 1 8 1 
 
 colonial secretary defining our position. " The fact of 
 your being an English subject ought to give you the 
 assurance that the authorisation to exercise the functions 
 of a minister of religion will not be granted to you." 
 We may therefore judge of their surprise and chagrin 
 when they beheld the little communities rallying round 
 the new teachers, with as much respect and affection as 
 they had shown to their former ones. Their dread of the 
 commander had not inspired any disposition to abandon 
 the faith in which they had been instructed; it had 
 'only increased the anti-French feeling which the 
 authorities were seeking to destroy. It is strange that so 
 enlightened a people should manifest such ignorance of 
 human nature as to suppose that severe measures were 
 the most likely to facilitate the accomplishment of their 
 object ; yet the captain of the French man-of-war 
 stated, as his conviction, that the best course to adopt 
 with the " Blacks," in order to make them obey and love 
 you, is to flog them as you would a dog ; they will then, 
 he said, come like that animal, and lie at your feet. I 
 am inclined to think that kindness is more effectual than 
 the rod in winning the affections, even of the canine 
 tribe. We shall see what effect their severity has 'had 
 upon the natives of the Loyalty group. 
 
 It soon became evident to the commander and his 
 satellites that Congregationalism offered serious ob- 
 stacles to the accomplishment of their designs ; it gave 
 the people too much power in religious matters, and 
 fostered vitality under circumstances where a State Church 
 would have languished and died. He would fain have
 
 1 82 THE STORY OF THE LIFU MISSION. 
 
 established a State Church, but that required money, and 
 the Government at New Caledonia had not any to spare, 
 and probably expected to accomplish their object without 
 it ; so he introduced a system of State control without 
 State pay ! a very convenient sort of State Church for 
 a poor and despotic Government. A proclamation was 
 issued, stating that the people were not allowed to select 
 their pastors, that they must be appointed by the principal 
 chiefs, and that any native found officiating who had not 
 been thus appointed, would be imprisoned. The two 
 principal chiefs were Bula and Ukenizo. Simultaneously 
 with the above proclamation, however, was one announc- 
 ing that Zeula (a subject of Bula's, though chief of a 
 powerful tribe, numbering about a thousand, at the ex- 
 tremity of his district) was henceforth to 'be an indepen- 
 dent chief. He was then a lad about twelve years of age, 
 with whom one of the priests resided, and in whose 
 hands he was a mere tool. Bula confirmed the appoint- 
 ment of the teachers selected by the people throughout 
 his district, but Ukenizo and Zeula appointed others, 
 many of whom could not even read the Scriptures, and all 
 most unsuitable persons, not even members of the church 
 or of the seekers' class. The poor fellows were greatly an- 
 noyed and ashamed; in the pulpits they lamented their 
 being called to a work for which they felt themselves so 
 unfit, and informed the people that they could not 
 preach, yet were forced to retain their nominal position. 
 I had an interview with the commander on the subject 
 of their appointment, and expostulated with him on the 
 unreasonableness and injustice of such proceedings. He
 
 THE STORY OF THE LlFU MISSION. 183 
 
 professed to be ignorant of the kind of men appointed 
 by the chiefs ; yet although I informed him of their 
 character, and urged him to appoint teachers himself 
 rather than leave it to such ignorant unprincipled na- 
 tives, who made no secret of their attempt to abuse the 
 Protestants and destroy Protestantism, he, nevertheless, 
 sanctioned the appointment made by the chiefs. 
 
 The policy of the commander from the first was 
 unmistakable. In seeking to destroy the influence of 
 the English missionaries, he did not say, as Ukenizo 
 did, that the natives must either embrace the Roman 
 Catholic religion or be punished by the Government, but 
 he made his acts utter the sentiment with cruel emphasis. 
 Chiefs, teachers, and the leading Protestants were 
 deposed, degraded, and punished, whilst the Roman 
 Catholics especially those who had recently left our 
 ranks were placed in positions of importance, invited 
 to dine with him at the camp, and allowed to do with 
 impunity the very same thing for which the Protestants 
 were imprisoned. Attempts were made to give import- 
 ance and prominence to the Roman Catholic religion. A 
 company of soldiers were sent to be present at the open- 
 ing of a village church eight miles distant, in which they 
 performed their royal evolutions, much to the wonder 
 and amusement of the natives. The commander went 
 to the same place to be present at the baptism of Ukenizo's 
 son, for whom he became godfather. He also went with 
 a company of soldiers a distance of twelve miles, to be 
 present at the burial of a Roman Catholic chief, who 
 was interred with military honours ; the commander
 
 184 .THE STORY OF THE LIFU MISSION. 
 
 remarking to Bula that his death would not be noticed 
 by the Government, an intimation which the chief was 
 rather pleased than otherwise to receive, for the natives 
 regarded the firing into the grave with a considerable 
 degree of superstitious fea*r and suspicion. The com- 
 mander asked the French storekeeper at Chepenehe if he 
 knew what had become of Mr M'Farlane's head man 
 the chief of the village ? " No," was the reply. "Why," 
 said he, " he is sawing logs for me for six biscuits per 
 week ! " Small as the wages may appear, it was never- 
 theless six biscuits per week more than the other natives 
 received. Another Protestant chief, who was a deacon 
 of the church, and who had made himself conspicuous 
 during the time that the natives were secreted in the 
 bush, by exhorting them to steadfastness, was also kept 
 at the camp sawing timber for the Government. 
 
 It was not long after the teachers had been deposed 
 by the Roman Catholic chiefs when the commander 
 determined upon an act which caused considerable ex- 
 citement throughout the island, and which maybe justly 
 characterised as extremely rash, unjust, and cruel. It 
 'will be remembered that the indefatigable pioneer teacher 
 Pao ultimately settled at We, the ancient battle-field, 
 and there established a large station, composed of natives 
 from the different tribes. The people of We had unani- 
 mously elected Wenegent as their teacher. This young 
 man had been in the Institution for several years, and 
 was a subject of Bula's, who had confirmed his appoint- 
 ment. After the boy Zeula had been created an indepen- 
 dent chief, he proceeded with a few followers to We,
 
 THE STORY OF THE LIFU MISSION. 185 
 
 where some of his Protestant subjects resided, and in- 
 formed tbe teacber tbat be bad orders from tbe com- 
 mander to depose bim and appoint another in bis place. 
 "Vf enegent said tbat he bad been chosen by the people as 
 their teacber ; that bis election bad been confirmed by 
 Bula, and sanctioned by the commander; that be was 
 a subject of Bula's, and labouring in bis district, and 
 that be did not believe the commander had sent him, 
 adding, "Tha tro ko ni a dei nyipa " (I will not listen to 
 you). Zeulareturned to tbe priest, who immediately wrote 
 a letter to the commander. Wenegent was sent for and 
 placed in irons, charged with saying that he would neither 
 obey tbe commander nor Zeula. He was alleged to have 
 said, " Tha tro ko niadei nyipo " nyipo being the dual 
 number of nyipa. Thus, by changing a single vowel, the 
 teacher was charged with rebellion ; and the island being 
 in a state of siege, placed full power in the hands of the 
 commander, who determined to use it with severity in 
 subduing the Protestants. The poor man was sentenced 
 to be shot ; a day was fixed, and the chiefs throughout 
 the island were ordered to assemble at Chepenehe to 
 witness his execution. I was astounded when the com- 
 mander informed me of bis intention, and of course 
 pleaded bard for the poor fellow's life. He considered, 
 however, that the natives generally were disobedient 
 and rebellious ; tbat on their arrival they had treated 
 them with too much lenity, (!) and that it was necessary 
 to make an example of Wenegent, in order to lead others 
 to tremble and obey. The teacher was a worthy man, 
 bad a young wife and two children. I appealed to the
 
 1 86 THE STORY OF THF. LIFU MISSION. 
 
 commander as a husband, a father, and also as a man 
 appointed to execute justice. I spoke seriously of the 
 innocent blood that he was about to shed, reminding him 
 of the "judgment to come," and, happily, not without 
 effect ; the sentence was commuted to twelve months' im- 
 prisonment ; during that period he had to work at the 
 camp, his friends supplying him with food. The native 
 appointed to take his place at We was an elderly, igno- 
 rant, stupid man, who had but a short time before em- 
 braced Christianity. Of course he knew very little 
 about the gospel, of which he had been wickedly made 
 a preacher, and could neither read nor write ; but his 
 ignorance was evidently his qualification. Most of the 
 natives of the place used to assemble in small groups and 
 conduct services among themselves after they returned 
 from church, attending which was a mere form with 
 which they complied through fear of the kalaboose. 
 
 An event occurred about the time of which I am writ- 
 ing, the circumstances of which I may relate, as affording 
 a specimen of the groundless suspicions entertained by 
 the French authorities, who, conscious that they were 
 trampling upon the sacred rights of the innocent and 
 defenceless, were in constant dread of conspiracies and 
 retaliation. It was one of those calm, clear, starlight 
 nights, so peculiar to and enjoyable in the tropical 
 climates. Mrs M'Farlane and I paced the verandah 
 of our house, where we have walked hundreds of miles, 
 for it is our usual place of daily promenade. We were 
 contrasting the happy past with the painful present, and 
 speculating upon the dark future. The bugle had called
 
 THE STORY OF THE LIFU MISSION. 1 8/ 
 
 the soldiers within the camp. The stars cast their feeble 
 flickering rays upon the still waters of the bay, and 
 appeared to look down with sorrow upon the ruins of 
 the deserted village. The tall cocoanut-trees, which had 
 survived the conflagration, reared their proud heads 
 toward heaven, and stood in stately grandeur amidst 
 the desolation, as if imploring a just God to pity and 
 protect the oppressed. The whales were floating listlessly 
 upon the surface of the bay, and lashing its peaceful 
 waters with their huge fins, the noise of which came 
 booming over the bay through the stillness of the night 
 like the report of cannon. It was the hour when we 
 were wont to hear the song of evening praise ascending 
 from the various huts throughout the village, but a 
 silence reigned like that of the tombs, only broken at 
 intervals by the shouts of revelry proceeding from the 
 camp. We turned from the melancholy scene, and 
 entered the study. About an hour afterwards we were 
 startled by the trampling of feet and the clanking of 
 arms, followed by a heavy step on the verandah, then a 
 rap at the study door, upon opening which, I found a 
 corporal accompanied by half-a-dozen soldiers all armed. 
 I was informed that the commander wished to see me at 
 the camp, so I immediately proceeded thither, wondering 
 what could have happened, and leaving my wife in per- 
 plexity and fear. To my astonishment, I found the 
 soldiers on parade receiving a supply of ammunition, 
 officers passing rapidly to and fro, and all the usual 
 preparations for action being hurriedly accomplished. 
 I entered what had recently been the village church, and
 
 1 88 THE STORY OF THE LIFU MISSION. 
 
 found the commander looking very grave. He asked me 
 if I was not aware of a contemplated attack upon the 
 camp by the Protestants. I said that I was not only 
 ignorant of such a movement, but that I felt sure the 
 natives had no such idea ; they well knew that such an 
 attempt would prove most disastrous to themselves. He 
 said that he had heard the report of guns, and had seen 
 many torches along the coast about two miles from the 
 camp, and that they felt sure that the natives, according 
 to their custom, were seeking revenge. I instantly per- 
 ceived the ground of their fears, and, unable to retain 
 my gravity, said, " Why, you are in arms against the 
 whales ! they may be often heard lashing the water with 
 their fins about this season of the year, and torches may 
 be seen almost every night, as there are generally 
 some natives out fishing." Whether he doubted my 
 veracity, or was ashamed to own their suspicions, I 
 know not ; he persisted, however, in his assertion, and 
 ordered all the soldiers to remain under arms during the 
 night. He did not return to his house (the chiefs), but 
 remained with them and doubled the watch. I left, 
 having obtained a promise from him that he would 
 simply act on the defensive. 
 
 At half-past twelve o'clock the outpost descried a 
 party of natives rapidly approaching the camp with 
 torches. The soldiers seized their muskets and flew to 
 their posts. The officers drew their swords and awaited 
 the attack. They could not be deceived this time, they 
 heard human voices and saw human forms. On came 
 the natives running and shouting as they generally do
 
 THE STORY OF THE LIFU MISSION. 189 
 
 when carrying a burden. Perhaps the commander would 
 have fired; but, remembering his promise, he remained on 
 the defensive. The natives drew near, gave the watch- 
 word, and passing through an avenue of bayonets into 
 the midst of the camp, laid down about two hundred- 
 weight of fresh meat, which the priest had sent as a 
 present to the commander, having killed a bullock at a 
 village eight miles distant. So the anxiety, labour, and 
 watching of the night were brought to a close by an 
 agreeable and harmless attack upon roast-beef a happy 
 issue of their troubles which none of them had expected. 
 
 The maltreatment which the eastern teachers received 
 did not terminate at the close of their confinement on 
 board the steamers. There, although in irons, they 
 received regular rations ; but after the steamers left they 
 were kept prisoners at large in the desolate village of 
 Chepenehe, strictly prohibited from visiting inland vil- 
 lages and plantations, yet no provision made for their 
 wants by the commander. As they, with their families, 
 numbered forty-one persons, it was no easy matter to 
 find food for them all. Flour, arrow-root, rice, and 
 biscuit soon disappeared. The natives from their former 
 stations often brought them food (secretly, for inter- 
 course was prohibited), but far from sufficient to supply 
 their wants. They frequently begged the commander to 
 allow them to go inland, but he refused. I wrote to 
 him, and also had an interview with him on the subject ; 
 but he was inexorable, saying that the teachers were re- 
 tained at Chepenehe by superior orders, and placed under 
 his strict surveillance, and that they were not in any way
 
 THE STORY OF THE LIFU MISSION. 
 
 dependent upon me. This was a rather extraordinary 
 assertion to make, seeing that they and their families 
 were almost entirely depending on us for food a 
 fact of which he was well aware ; but the letter was 
 written, no doubt, for his superiors, although addressed 
 to me. I determined, however, to see upon whom he 
 considered they were dependent ; so having explained to 
 them the circumstances of the case, I sent them to the 
 commander to say that, in accordance with his letter to 
 me, I left them to his care, by whom they were retained 
 at the village, and told them to ask for food, or liberty 
 to go and seek it. They did so, but without obtaining 
 either the one or the other. They repeated their request 
 ten times, and then, as a last resource, endeavoured to 
 move him by a letter, in which they asked him why he still 
 prohibited them from going to their plantations ; what evil 
 had they done ; were they to die of hunger, &c. They said 
 that they were willing to work for food, that their children 
 were crying for it, but they had not any to give, and 
 begged him to have compassion upon them. He did not, 
 however, answer their letter, which they had all signed, 
 feeling, no doubt, that the missionary would see that 
 they did not suffer much from hunger. The wife of one 
 of the teachers having, unknown to the commander, gone 
 to an inland village to get some food, the husband was 
 put in prison. The commander employed one of them 
 to make five wash-tubs, promising to give him food as 
 payment. The teacher made and delivered them, but 
 nothing was said about the payment. Five days after- 
 wards the teacher went to remind the commander of his
 
 THE STORY OF THE LIFU MISSION. 19! 
 
 promise, and was put in prison for a night for daring to 
 go to him on such an errand. When the commander 
 found that the wives of three of the teachers were con- 
 fined to their beds, and one of them dangerously ill (she 
 died shortly afterwards), he told their husbands that 
 they might return to their former stations, alleging that 
 he did not want any of them to die at Chepenehe. The 
 teachers, however, did not wish to be separated from their 
 friends at such a time ; having been together so long, 
 they determined to remain where they were until the 
 arrival of the mission vessel, which was soon to take 
 them to their homes. The French complain that they are 
 generally disliked throughout the islands, and appear to 
 regard Englishmen in general and missionaries in parti- 
 cular as the cause of this anti- French feeling : it would 
 surely be more rational to seek the cause nearer home. 
 It is not difficult to conceive the kind of report which the 
 eastern teachers would give upon their arrival at their 
 respective islands ; nor is it probable that natives from 
 New Caledonia or the Loyalty group will say much in 
 favour of their rulers to the neighbouring islanders ; and 
 this is no doubt one, most likely the principal, reason 
 why the natives were not allowed to go beyond the group 
 except as sailors in French vessels. 
 
 The time now drew near when the governor expected 
 to receive the views of the Imperial Government upon 
 his expedition to Lifu. Six months had passed since 
 the disgraceful attack upon the persons and property 
 of the peaceful people. Most of the wounded had re- 
 covered; but the bones of the slain were scattered in
 
 I Q2 THE STORY OF THE L1FU MISSION. . 
 
 the bush, and occasionally found on the public roads, 
 their bodies having been devoured by dogs during the 
 flight of their friends. The commander had not made 
 any secret of his policy, supposing that what the 
 governor had done would be confirmed in Paris. He 
 had striven to give prominence to Roman Catholicism ; 
 favouring its adherents ; making a tour through the 
 island in company with one of the priests, and review- 
 ing the soldiers on the Emperor's fete-day between two of 
 them. Such proceedings as these, and others of a similar 
 kind which I have already mentioned, naturally led the 
 natives to identify the priests with the soldiers, and to 
 speak of Roman Catholicism as a hmi ne isi (fighting 
 religion). On one occasion the commander found, on 
 his way to the priests, five natives in a hut by the 
 roadside, one of whom was trying to teach the others 
 to write. He entered the hut, asked to see their slates ; 
 but instead of a pat on the shoulder, and a few words 
 of encouragement, he spoke angrily to them, told them 
 that they had no right to be thus engaged, seeing that all 
 the schools had been closed, and ordered them to meet 
 him on his return to the camp. They did so, and were 
 confined three days in prison. This circumstance, 
 however, only led the young men generally to greater 
 perseverance in their attempts to acquire this useful art ; 
 but they took care in future not to meet in such con- 
 spicuous places. 
 
 Not only had the commander shown his partiality in 
 the way that I have described, but he even went so far 
 as to interfere with our personal liberty, and appropriate
 
 THE STORY OF THE LIFU MISSION. 193 
 
 mission property; in this, however, he was not sustained 
 by his superiors. Having prevented Mr Creagh and 
 family from proceeding to Sydney in the mission vessel, 
 that gentleman appealed to the governor, who blamed 
 the commander, and informed Mr Creagh that he was 
 at liberty to go where he liked, inviting him to proceed 
 to Sydney via New Caledonia, which he did at a cost 
 of 50. Mr Creagh desired the Government to pay this 
 sum, seeing that it had been incurred by obeying their 
 orders : for had the commander allowed him to proceed 
 in the mission vessel, for which every preparation had 
 been made, no expense would have been occasioned ; 
 whereas the commander distinctly stated in his letter to 
 Mr Creagh, that if he left the island he would not be 
 allowed to return. Not obtaining any satisfaction from 
 the governor, Mr Creagh wrote to the authorities in 
 Paris, who immediately ordered the governor to pay to 
 him the above sum. 
 
 The commander also prevented me from visiting 
 Uvea in the mission vessel, which was going to that 
 island. He had previously prohibited me from going 
 to Mare, saying that I might visit Uvea. Lifu was no 
 longer in a state of siege, and other Europeans were 
 allowed to pass to and fro among the islands, so I 
 desired an explanation upon this invasion of my rights 
 as a British subject. The church bell was appropriated 
 by the commander, and tolled every half-hour, like a 
 ship's bell, to indicate the time ; and this not only in 
 our hearing, but at our garden gate, notwithstanding 
 my efforts to obtain and devote it to the legitimate 
 
 N
 
 IQ4 THE STORY OF THE LIFU MISSION. 
 
 object for which my friends had sent it. Whilst cor- 
 responding with the governor upon these uncalled-for 
 and unjustifiable acts of the commander, the mail 
 arrived with the instructions of the Imperial Government 
 relative to the English Protestant mission in the Loyalty 
 group, which not only secured to us our personal liberty 
 and mission property, but also liberty of worship, and 
 BO rendered any further correspondence upon the above 
 subject unnecessary.
 
 XVI. 
 
 INDIGNATION WHEN THE NEWS BEACHED THE COLONIES AND ENGLAND 
 MEMORIAL TO THE EMPEROR THE EMPEROR'S REPLY THE PUBLIC 
 PACIFIED LETTER FROM THE GOVEBNOR MY REPLY DELIGHT OF 
 THE NATIVES UPON THE ARRIVAL OF THE EMPEBOE'S DECISION COPY 
 OF OATH TO BE TAKEN BY THE PROTESTANT MINISTERS AT LIFU AND 
 MARE MY REPLY LKTTERS ABOUT THE OPENING OF THE SEMINARY 
 AND DISTRIBUTION OF BOOKS DIFFERENCES OF OPINION ABOUT 
 LIBERTY OF WORSHIP INVITATION TO VISIT THE GOVERNOR CON- 
 CILIATORY MEASURES DELAY IN RESTORING THE CHURCH AND BELL 
 THE GOVERNMENT SCHOOL LETTER ABOUT THE REOPENING OF THE 
 SEMINARY AND THE FREE CIRCULATION OF THE BIBLE. 
 
 THERE was a general burst of indignation in the 
 Australian colonies when they heard of M. Guillain's 
 expedition to Lifu ; and in the newspapers, especially 
 the Sydney Morning Herald, he was severely castigated 
 in several "leaders," not only for the Lifu business, but 
 also for his harsh and despotic administration at New 
 Caledonia. Meetings were held in the different colonies, 
 and the Home Government petitioned to locate a consul 
 at New Caledonia. This feeling was not confined to 
 Englishmen alone. A letter appeared in the above 
 journal from a French gentleman, stating that, in 
 common with Englishmen, his feelings, and he believed 
 those of his fellow-countrymen generally, had been 
 outraged by the recent proceedings of the governor of 
 New Caledonia. It will be remembered how promptly
 
 THE STORY OF THE LIFU MISSION. 
 
 and warmly the English press took up the question, the 
 Times leading the way; and how that a memorial was 
 addressed to the Emperor of the French signed by 
 noblemen and gentlemen of high official position. The 
 following is a copy of that document, with the reply of 
 his Majesty the Emperor : 
 
 To HIS IMPERIAL MAJESTY NAPOLEON III., EMPEROR OF 
 THE FRENCH. 
 
 LONDON, January 13, 1865. 
 
 MAY IT PLEASE YOUR MAJESTY, We, the undersigned, with feel- 
 ings of profound respect, beg to request your Majesty's obliging 
 and considerate attention to the accompanying statement of 
 Protestant missionary operations in the Loyalty islands, South 
 Pacific, and the suppression of these labours by M. Guillain, 
 governor of New Caledonia, in the month of June 1864. 
 
 Your Majesty needs not to-be informed that the benevolent and 
 religious classes of our countrymen have long been engaged in 
 Christian and philanthropic efforts, with a view to extend the 
 blessings of civilisation and true religion among the heathen tribes 
 and nations ; and we confidently assure your Majesty that the 
 deepest sympathies of the several Protestant missionary associa- 
 tions of Britain have been intensely excited by the painful facts 
 narrated in the statement which we have now the honour to sub- 
 mit. 
 
 Many of the most successful efforts made by English Protestant 
 missionaries have been accomplished among the debased and savage 
 islanders of the South Pacific ; and of this fact the past and pre- 
 sent condition of the islands of the Loyalty group supplies abundant 
 evidence. Twenty years since, before Christian teachers visited 
 those islands, murder and cannibalism were the common practices 
 of the natives ; and the lives of strangers who ventured upon their 
 shores were often sacrificed and their bodies consumed. But now 
 these horrid practices are of rare occurrence, and the character and 
 habits of thousands of the people present a transformation over 
 which the Christian philanthropist must sincerely rejoice. 
 
 We cannot, therefore, entertain a doubt that your Majesty will 
 share in our deep regret that labours so highly beneficial should be 
 prohibited or restrained, and that the disinterested and self-denying
 
 THE STORY OF THE LIFU MISSION. 1 97 
 
 men by whom they have been accomplished should be deprived of 
 the pleasure of continuing their works of mercy for the further 
 improvement of the islanders. 
 
 We are able confidently to assure your Majesty that the reasons 
 assigned by the governor of New Caledonia for the oppressive 
 measures he adopted are mistaken and unfounded. The English 
 missionaries were accused of denationalising the native Christians 
 of Lifu by teaching them the English rather than the French 
 language ; whereas there was, probably, not a single native who 
 understood a word of English, the missionaries having learnt the 
 language of the people in order to give them instruction in the 
 only way in which it was practicable. The representation, also, that 
 the missionaries had encouraged the islanders to resist the French 
 authority was equally unfounded, as the governor of New Caledonia 
 had never claimed any authority in Lifu up to the period when these 
 hostile proceedings were adopted. 
 
 We are glad to know that the measures of M. Guillain were 
 adopted on his own responsibility, and they require your Majesty's 
 sanction to give them force and perpetuity ; because we feel con- 
 vinced, from your Majesty's well-known attachment to the great 
 principles of social justice and religious freedom, that these oppres- 
 sive restrictions will be revoked, and that the English missionaries will 
 be allowed as heretofore to carry on their peaceful and beneficial 
 labours, and, together with the native Protestant Christians, to 
 enjoy without restriction the ministrations and ordinances of Chris- 
 tianity. 
 
 We beg to assure your Majesty that such an enlightened and 
 generous exercise of your Imperial prerogative will be gratefully 
 appreciated by all classes of our countrymen, and by none more 
 highly than the friends of Christian missions whom we have the 
 pleasure to represent. 
 
 With every sentiment of profound respect, we have the honour 
 to be, your Majesty's most faithful Servants, 
 
 SHAFTESBURY. 
 
 CHICHESTER. 
 
 A. C. LONDON. 
 
 ARTHUR P. STANLEY, Dean of Westminster. 
 
 WARREN S. HALE, Lord Mayor. 
 
 THOMAS DAKIN, Sheriff of London and Middlesex. 
 
 ROBERT BESLEY, Sheriff of London. 
 
 JAMES ABBISS, Alderman. 
 
 JAMES CLARKE LAWRENCE, Alderman.
 
 
 THE STORY OF THE LIFU MISSION. 
 
 D. H. STONE, Alderman. 
 
 THOMAS CAVE, Ex-Sheriff of London and Middlesex. 
 
 A. KINNAIKD, Treasurer of the London Missionary Society. 
 
 S. MORTON PETO, Treasurer of the Baptist Missionary Society. 
 
 ARTHUR TIDMAN, Secretary to the London Missionary Society. 
 
 HENRY VENN, Secretary to the Church Missionary Society. 
 
 EDWARD B. UNDERBILL, Secretary to the Baptist Missionary 
 
 Society. 
 WILLIAM B. BOYCE, Secretary to the Wesleyan Missionary 
 
 Society. 
 
 The following is the Emperor's reply to the above 
 memorial : 
 
 Aux TUILERIES, le 24 Janvier 1865. 
 
 MESSIEURS, J'ai regu les reclamations que vous m'avez ad- 
 dresses relativeinent aux dispositions recemment prises dans les 
 isles de Loyalty par le gouverneur de la Nouvelle Cal6donie. Je 
 sais crire au Commandant Guillain pour blamer toute mesure qui 
 mettrait une entrave au libre exercice de votre ministere dans ces 
 contrees lointaines. Je suis assure que loin de susciter des difficultes 
 aux representans de 1'autorite Francois, la mission Protestante, 
 comrue la mission Catholique, 1'aideront a repandre chez les indigenes 
 de 1'archipel les bienfaits du Christianisme et de la civilisation. 
 
 JRecevez, Messieurs, I'assurance de ines sentimens distingues. 
 
 NAPOLEON. 
 
 Translation. 
 
 TUILERIES, 24th January 1865. 
 
 GENTLEMEN, I have received the memorial which you addressed 
 to me relative to the measures recently taken in the Loyalty islands 
 by the governor of New Caledonia. I am writing to Commandant 
 Guillain to censure any measure which would impose a restraint 
 upon the free exercise of your ministry in those distant lands. I 
 feel assured that, far from raising any difficulties in the way of the 
 representatives of French authority, the Protestant mission, as well 
 as the Catholic, will seek to diffuse among the natives of the 
 archipelago the benefits of Christianity and civilisation. 
 
 Receive, gentlemen, the assurance of my distinguished considera- 
 tion. NAPOLEON.
 
 THE STORY OF THE LIFU MISSION. 199 
 
 The Christian public received with gratitude and 
 complete satisfaction the above announcement by the 
 Emperor of the French of sentiments BO liberal and 
 just, feeling assured, no doubt, that they would be 
 carried out with integrity by the authorities in New 
 Caledonia and the Loyalty group. They were, in con- 
 sequence, agreeably pacified, whilst the governor pro- 
 ceeded to put his own construction upon the Emperor's 
 letter, restoring us as little as possible of the liberty of 
 action which we formerly enjoyed, and surrounding us 
 by a network of rules and regulations, which not only 
 prevented us. from extending our mission, but also 
 seriously impeded the moral and intellectual advance- 
 ment of the native Christians. 
 
 After the arrival of the January mail, I received a 
 communication from the governor, of which the follow- 
 ing is a translation : 
 
 NEW CALEDONIA AND DEPENDENCIES, 
 SECRETARIAT OP THE GOVERNOR, 
 No. 20. 
 
 PORT-DE-FRANCE, January 15, 1865. 
 
 SIR, I have just received from his Excellency the Minister of the 
 Marine and the Colonies the instructions which I asked from him 
 relative to the English Protestant ministers at Lifu and Mare after 
 my visit to those islands. 
 
 I have, in consequence, the honour to make known to you, in 
 the name of the Emperor's Government, that you may rely upon 
 the protection of France, and that if you open schools and obtain 
 land, as you have desired, you must comply with the general rules 
 of our possessions. The first of these authorisations will be accorded 
 to you when you fulfil the conditions desired by the rule of the 15th 
 October 1863 upon public instruction. As to the second, you 
 already possess it, seeing that the property which you occupy has 
 been secured to you since October 21, 1864.
 
 2OO THE STORY OF THE L1FU MISSION. 
 
 I should inform you that you will not in any way be hindered 
 at Lifu in the exercise of your religious ministry so long as it does 
 not result in anything contrary to our authority. 
 
 In sending you this communication, which not only expresses 
 the intentions of his Majesty's Government, but also my own 
 sentiments about liberty of worship and the intellectual advance- 
 ment of the populations committed to my care, I do not think it 
 unnecessary to remind you, sir, that the religious is entirely distinct 
 from the political, and that you must scrupulously abstain from all 
 interference with the judicious affairs and administration of the 
 colony, conforming yourself, moreover, as all other residents, to the 
 rules, regulations, and decisions of the Local Government. 
 
 Receive, Sir, the assurance of my highest considerations, 
 The Governor of New Caledonia and Dependencies. 
 
 (Signed) GUILLAIN. 
 
 The following is my reply to the above : 
 
 To THE GOVERNOR OF NEW CALEDONIA AND DEPENDENCIES. 
 
 CHEPENEHE, LIFU, January 30th, 1865. 
 
 SIR, I have the honour of having received your letter of the 
 15th inst., communicating the determinations of his Majesty's the 
 Emperor's Government with respect to liberty of worship, and re- 
 joice to find them the expression of your own sentiments upon so 
 important a subject. 
 
 Allow me to assure your Excellency that I will adhere most 
 scrupulously to the distinction between the religious and the 
 political, and strive to the utmost of my ability to promote the 
 intellectual advancement of your subjects upon this island, being 
 now, happily, relieved from giving advice upon some subjects 
 which I may have considered to be my duty in the absence of an 
 administration. 
 
 I humbly yet earnestly request your Excellency to be guided by 
 facts, and not reports, with reference to the moral and intellectual 
 condition of the population of this island ; and I trust that the future 
 will prove that this people can be good Protestants and faithful 
 French subjects, also that English ministers can exercise the 
 functions of their office in a French colony without Anglicising the 
 population. 
 
 I remain, Sir, with sentiments of profound respect, your faithful 
 Servant, S. M'FARLANE.
 
 THE STORY OF THE LIFU MISSION. 2OI 
 
 I was at Mr Sleigh's station, fifty miles off, when the 
 governor's letter arrived it was forwarded by the com- 
 mandant and upon its reception we at once rang the 
 church bell to collectthe people in order to communicate to 
 them the joyful news. The natives were delighted to see 
 and hear us again in our official capacity ; for six months 
 we had been obliged to sit and listen to them, not always, 
 I fear, with profit. All were heartily glad to receive the 
 news, and to join in thanksgiving and praise to the 
 Giver of all good and the Controller of all events. 
 After the service, which we held in the morning, I rode 
 home, where I arrived about six o'clock the same 
 evening. On the following day I had an interview with 
 the commandant, when he handed me a copy of an oath 
 that we were required to take. The following is a 
 translation : 
 
 I swear and promise to God upon the Sacred Scriptures 
 obedience to the Colonial Government. I promise also not to have 
 any intelligence, or hold any league, either within or without, or 
 assist in any council which may be contrary to the established 
 order ; and if in my church or elsewhere I learn that anything is 
 being concocted prejudicial to the colony, I will make it known to 
 the Government. 
 
 To be taken between the hands of the commandant of the 
 Loyalty islands by each Protestant minister before resuming bis 
 functions. 
 
 The Commandant of the Loyalty Islands. 
 
 (Signed) E. D. TREVE. 
 
 The following is my reply : 
 
 To THE COMMANDANT OF THE LOYALTY ISLANDS. 
 
 CHEPENEHE, January 31st, 1865. 
 
 SIR, I have the honour to acknowledge the receipt of a copy of 
 an oath which you desire me to take, promising 
 1st, Obedience to the Colonial Government.
 
 2O2 THE STORY OF THE LIFU MISSION. 
 
 
 
 2d, Not to co-operate with any person or persons in any 
 measure which is contrary to the established order of the 
 colony. 
 3d, To render certain services to the Colonial Government. 
 
 You will pardon me, sir, in informing you that I regard this form 
 as utterly superfluous, having already complied with the first, and 
 the fact of my being an ordained Christian minister supplies a 
 sufficient guarantee for the second and third. 
 
 Although the spirit of the oath is in perfect harmony with my 
 own sentiments, yet I object to the form, as it implies a want of con- 
 fidence, and also because I am not, and have no desire to be, in 
 any way connected with the Government of this colony, or that of 
 any other country. I wish neither to receive State pay nor to become 
 a Government agent. I ask only to be protected in the prosecu- 
 tion of my evangelistic labours; my letter from his Excellency the 
 governor assures me of that protection, and I rely upon the honour 
 of his Government. I, in return, assure your Government that I 
 will ever strive to maintain peace and order among the natives of 
 this colony, and exert my influence to make them loyal and 
 intelligent French subjects. An oath in either case is unnecessary- 
 " Actions speak louder than jwords." Consequently I refer to my 
 conduct during recent events as a proof of my desire to act in 
 accordance with the spirit of the oath which you have sent to me. 
 
 I remain, Sir, &c. 
 
 S. M'FARLANE. 
 
 We had reason to consider it probable that we should 
 be asked to receive Government pay, so I took the above 
 early opportunity of expressing our sentiments upon the 
 subject, informing the commandant, when we next met, 
 that, from principle, we had no desire to have any 
 official connection with the Government, and that the 
 sacredness of a minister's promise could not be very 
 much augmented by an oath, for he who 'was base 
 enough to break the former would not scruple to violate 
 the latter. The commandant referred the matter to the 
 governor, who considered my letter sufficient. 
 
 With my reply to the governor's letter I sent two other
 
 THE STORY OF THE LIFU MISSION. 2O3 
 
 communications one asking permission to put in 
 circulation four small works in the Lifu language which 
 had been printed at Mare, and two of which the ex- 
 commandant of the Loyalty islands had forbidden to 
 be circulated, copies of which I forwarded to his 
 Excellency ; the other asking to be allowed to reopen 
 the native seminary for the training of native pastors and 
 pioneer teachers, also the day-schools at the different 
 stations where teachers are located, by whom they would 
 be conducted as before, under my superintendence. 
 
 We in our simplicity supposed, that having received 
 the instructions of the Imperial Government relative to 
 the Protestant mission in the Loyalty group, the governor 
 would be disposed to allow us to resume our former 
 labours ; in this, however, we were grievously disap- 
 pointed. We soon perceived that "liberty of worship, *' 
 like all other kinds of liberty, admits of a variety of 
 meanings, according to the dispositions of the mind. To 
 those who presented the memorial to the Emperor, and 
 to whom his Majesty addressed his reply, " liberty of 
 worship " meant one thing ; to M. Guillain, the reputed 
 severe captain of a man-of-war, to whom the Government 
 of New Caledonia was for a time committed, it meant 
 quite another. His Excellency, in answer to my com- 
 munications, intimated to me, through the commandant, 
 that they gave rise to questions which could not be very 
 well explained in a correspondence, and that he would 
 like to speak with me about them vivd voce, offering me 
 a passage to New Caledonia in a Government steamer, 
 adding that he thought such an interview would be for
 
 2O4 THE STORY OF THE LIFU MISSION. 
 
 the good of the cause which I represented in the Loyalty 
 group. As my chief concern was to promote this cause, 
 I did not hesitate about accepting the invitation, although 
 it would have been more gratifying to receive written 
 replies to my letters granting the desired liberty of action 
 in our work. To one demand only had the governor 
 acceded viz., to be allowed to put in circulation the 
 books mentioned above, stating that it would be necessary 
 in future to obtain like permission for each book, a copy 
 of which must be sent for their inspection. 
 
 From what we already knew of the governor, we had 
 reason to fear that he was little disposed to allow us to 
 reopen our village schools and the Institution, and that 
 he would only be led to do so from a pressure being 
 brought to bear upon him from without ; this pressure he 
 now began to feel in his instructions from the Home 
 Government, which appears to have led him to alter his 
 tactics. In his dealing with us he had hitherto been 
 exceedingly arbitrary, but the consequences of his con- 
 duct had recoiled most completely upon himself. His 
 superior and inferior officers alike publicly blamed his 
 conduct at Lifu ; and the journals and periodicals, from 
 the Times downwards, were even more severe. He now 
 had recourse to conciliatory measures, by which he hoped 
 to silence us without removing the restrictions by which 
 we were fettered in our work ; but " John Bull " prefers 
 substantial " roast-beef and plum-pudding " to bonbons 
 and jujubes.* Kindness and hospitality are very good 
 
 * Although, by the way, history reminds us that although he is generally 
 conqueror in the field, he is often conquered in drawing up treaties, 
 especially by the French.
 
 THE STORY OF THE LIFU MISSION, 
 
 things, but poor substitutes for the " liberty of worship " 
 and impartiality of administration which we were seeking. 
 I was kindly received by the governor at New Caledonia, 
 and had the honour of being his guest for three weeks. 
 He is a very agreeable fatherly old gentleman in private ; 
 divested of a little of his mannerism, he would pass for a 
 " fine old English gentleman." He would not allow me, 
 however, to conduct an English service with the Protest- 
 ant residents at Port-de-France, nor did he accord to me 
 the desired permission to reopen the Institution and the 
 schools ; so that upon my return to Lifu I did not feel that 
 the result of my visit was very satisfactory. The church 
 was still occupied by the soldiers, and the church bell 
 still used for the camp, whilst I was obliged to call the 
 natives together for worship with a wooden gong, and 
 assemble them in a native house. The houses in which 
 the soldiers were living had been constructed by the 
 natives in three days, so that the commandant might 
 easily have removed the camp and restored the church 
 to us a week after the instructions from the Imperial 
 Government arrived, had he felt so disposed ; this, how- 
 ever, was not done until six months afterwards, and only 
 then after my strong remonstrance to the governor on 
 the subject. 
 
 The object of the Government appears to be to give 
 the natives what they term a national education. Where- 
 ever a military post is established, there a Government 
 school is commenced, and a soldier appointed as school- 
 master. This was the case at Lifu, but still no reason 
 why all our village schools should be closed throughout
 
 2O6 THE STORY OF THE L1FU MISSION. 
 
 the island, even supposing the Government school to 
 be all we could desire, which, alas I is very far from being 
 the case indeed it is scarcely anything we could wish* 
 The boys, by their constant intercourse with the soldiers, 
 and by the scarcity of food, which the natives have to 
 provide, learn the filthiest vices, and become proverbial 
 thieves. But even, I say, supposing the school to be all 
 that we could desire, what are the sixty boys forced 
 into it from the three islands compared with their 
 population of 15,000 ? The natives are now obliged to 
 teach each other as best they can, and in this they suc- 
 ceed to a very remarkable degree. Most of the young 
 people can read and write pretty well. Sabbath schools 
 are not prohibited, and we make the best of this valuable 
 Institution. 
 
 Feeling the importance of having a well-educated 
 native ministry, and liberty to circulate freely the 
 Scriptures in the native dialect, and being unable to 
 obtain from the governor either by letter or by personal 
 interviews (he often took the latter mode of answering 
 my letters) the liberty in our operations which the 
 Emperor's letter led us to expect, I drew up and 
 forwarded to his Excellency the following letter, which 
 he doubtless perceived was intended to bring matters to 
 an issue : 
 
 To HIS EXCELLENCY THE GOVERNOR OF NEW CALEDONIA AND 
 DEPENDENCIES. 
 
 CHEPENEHE, LIFU, April 28, 1866. 
 
 SIR, All who are acquainted with our principles as Protestants are 
 aware of the importance which we attach to a well-educated ministry, 
 and the/ree circulation of the Bible in the vernacular tongue (as light
 
 THE STORY OF THE LIFU MISSION. 2O/ 
 
 and Protestantism go hand in hand). Any attempt to suppress the 
 one or restrict the other would be considered as a direct blow at 
 Protestantism by the entire Protestant world. 
 
 We rejoice, however, to find from the following letters, copies 
 of which I have now before me, that the Government of your dis- 
 tinguished country has no intention to offer the least opposition to 
 the work of Protestant missionaries, the most prominent, essential, 
 and arduous of which is to translate the Scriptures and train native 
 pastors. 
 
 The letter of his Majesty the Emperor addressed to the memo- 
 rialists of the different missionary societies of England, indicates 
 that his Majesty will condemn any measure which might impede the 
 free exercise of our ministry in these seas. 
 
 The French Minister for Foreign Affairs assured her Majesty's 
 Ambassador at Paris, that so far from there being any desire on the 
 part of the Imperial Government to discourage the labours of Protestant 
 missionaries in the Loyalty group, there was every disposition to foster 
 and protect them. 
 
 The French Minister of Marine and the Colonies, in a com- 
 munication addressed to the Rev. William Tyler, acknowledging a 
 letter which that gentleman had addressed to the Emperor, says, 
 that the Protestant missionaries have but to make the demand to open 
 schools in conformity with the usual regulations, and the authorisation 
 will be immediately accorded. 
 
 The above communications are in perfect harmony with the one 
 which I had the honour to receive from your Excellency in January 
 1865. 
 
 The announcement of sentiments so truly enlightened and just 
 by such distinguished personages has naturally led us to expect 
 that freedom and security which it appears the Emperor intends to 
 grant, and which is all that we desire, but which, as I stated 
 verbally to your Excellency during your recent visit to Lifu, we 
 have not yet realised. It is the consideration of these sentiments, 
 however, which now leads me to repeat my request to be allowed to 
 reopen the native seminary, which was closed on the 24th May 1864 
 by the order of Captain Bourgey, ex-commandant of the Loyalty 
 islands. Also my request to be permitted to circulate amongst the 
 natives the different portions of the Bible in the Lifu language, 
 without comment, as they arrive from the press. The well-known 
 contents of the Bible, and the equally well-known integrity 
 of Protestant missionaries in translating it into a foreign 
 tongue, is surely a sufficient guarantee, without the unnecessary
 
 208 THE STORY OF THE LIFU MISSION. 
 
 delay occasioned by transmitting a copy of each portion to Port-de- 
 France, and waiting until you procure a translation before you 
 decide whether it shall be placed in the hands of the natives or not. 
 Copies of any other books in the native language will first be sub- 
 mitted to the approval of the Colonial Government, according to 
 request, before being circulated amongst the natives. 
 
 We hope that your Excellency will render any appeal to the 
 Home Government on our part unnecessary, by generously and 
 justly according the solicited permission, which will simply be per- 
 mitting a work which the Emperor says shall not be impede!, and 
 which the Minister of Foreign Affairs says there is a disposition to 
 f outer and protect, and which the Minister of Marine and the Colonies 
 says shall be accorded immediately upon application. 
 
 The reopening of the native seminary, which will be expressly 
 for adults, will not in any way interfere with the Government school, 
 which is expressly for boys. 
 
 With sentiments of profound respect, I remain, Sir, your 
 faithful Servant, 
 
 S. M'FARLANE. 
 
 In answer to the above communication, we received 
 permission to circulate amongst the natives the different 
 portions of the Bible as they were translated and printed 
 without first submitting a copy to the inspection of the 
 Government ; also permission to reopen the native 
 seminary, after some preliminary correspondence about 
 the programme of instruction. This was a step in the 
 right direction which both we and our people thoroughly 
 appreciated, and for which we thanked God and took 
 courage.
 
 XVII. 
 
 A GLANCE AT SOME OF THE RESULTS OF THE FRENCH OCCUPATION OF THE 
 GROUP WHAT HAVE THE INSTIGATORS GAINED ? THE OBJECT OF THE 
 PRIESTS THE NATIVES CONFIRMED IN THE TRUTH AND POWER OF THE 
 GOSPEL OTHER INSTIGATORS WHAT THE GOVERNMENT GAINED 
 THE RESULT TO THE NATIVES WHAT BECAME OF UK ENIZO RELIGION 
 ENFORCED, RESULT SUICIDAL POLICY PROTESTANTISM STRENGTH- 
 ENED. 
 
 HAVING now arrived at a point where we had recovered 
 as much of our liberty of action as we could reasonably 
 expect to obtain from the French, let us pause and look 
 round upon some of the results of the French occupation 
 of the Loyalty group. Seeing that the governor was 
 publicly blamed for the measures which he had adopted 
 during his expedition to Lifu, it was thought by some 
 that the natives and the London Missionary Society 
 would receive some redress the former having had their 
 relatives shot, their villages burnt, their plantations 
 destroyed, and many of their boxes with their contents 
 stolen ; and property of the latter having been taken or 
 destroyed to the value of about 200. No redress, how- 
 ever, was made indeed none was sought by the London 
 Missionary Society, the directors being satisfied with the 
 liberal announcement of the Emperor with reference to 
 their mission in the group. The natives appealed in vain 
 to the commandant about the restoration of their canoes,
 
 2 1 THE S TOR Y OF THE LIFU MISSION. 
 
 fishing-nets, clothing, &c., which were in the hands of 
 the Roman Catholics. It was evident to all that what 
 the Protestants obtained was forced from the Colonial 
 Government by foreign interference. 
 
 First, then, What had the priests gained by the arrival 
 of the soldiers ? When at New Caledonia, the governor 
 told me distinctly that the priests were the instigators of 
 the whole affair. I have in my possession a letter sent 
 to me by one of the priests residing on Lifu (a most 
 ungentlernanly Jesuitical epistle, full of all kinds of 
 abusive language and threats on account of my sending 
 the young men from the Institution to preach the gospel 
 to the heathen in the district where he is located, a dis- 
 trict which has always contained more Protestants than 
 Roman Catholics), in which he informs me that he has 
 written about me to Port-de-France, and will write again 
 by the first opportunity. It is also well known that his 
 colleague called the Roman Catholic chief Ukenizo into 
 his house and gave him a sealed letter for the Government 
 at New Caledonia, saying, " This is your letter to the 
 governor, requesting him to send soldiers to Lifu to punish 
 the heretics who have so long disobeyed and annoyed you." 
 The chief took the letter, and sent it by the first oppor- 
 tunity by the person next to him in authority (one of 
 the few really devoted Roman Catholics amongst the 
 natives of Lifu), very soon after which the soldiers ar- 
 rived. 
 
 What object had the priests in view ? The history of 
 Popery in any country where it has been able to influence 
 the State will furnish an answer. They had tried in
 
 THE STORY OF THE LIFU MISSION. 211 
 
 vain to dram the natives into the arras of the " Mother 
 Church," so they sought the means to drive them there. 
 Strange that Popery does not learn from history that 
 the tendency of persecution has generally been to benefit 
 the cause persecuted. Lifu has been no exception to 
 this rule. Popery lost, and Protestantism gained. The 
 true character of each appeared in striking contrast; and 
 just as light looks brighter when contrasted with dark- 
 ness, and truth clearer when opposed to error, so Chris- 
 tianity, in its simplicity and purity, appears more divine 
 and reasonable when placed side by side with its dazzling 
 caricature, Popery. The eyes of the natives were opened ; 
 they saw the power that threatened to destroy Pro- 
 testantism obliged to recognise and protect it. They 
 had seen it, like Lazarus, dead and buried, as far as the 
 State was concerned. For a few months the Protestants 
 had mourned over the grave of their missionaries, 
 teachers, schools, books, and the ordinances of religion. 
 They were told that there was no hope of their recovery, 
 and urged to regard the priests as their spiritual guides. 
 Jesus came ; the time had arrived for the manifestation 
 of His power. Lazarus was called forth. The missionaries 
 were re-established in their offices, to be recognised and 
 protected by the Government ; the ordinances of religion 
 were restored, and nearly the whole of the machinery for 
 the temporal and spiritual welfare of the people was 
 again set in motion. The natives stood by astonished 
 and delighted at this remarkable and sudden change, 
 recognising, like the Jews at the grave of Lazarus, the 
 power of God. The Roman Catholics were bewildered,
 
 212 THE STORY OF THE LIFU MISSION. 
 
 the priests having positively affirmed that the English 
 missionaries would not be permitted to resume their 
 labours in the Loyalty group, and that Protestantism 
 had received its deathblow. The result led them to 
 look with suspicion on their spiritual fathers, whom they 
 had sought in order to overthrow and abolish the religion 
 of their enemies. It is not difficult to conceive what the 
 feelings of the priests were as they beheld their schemes 
 frustrated, their hopes dashed, their veracity questioned 
 by their followers, their cause weakened, and that which, 
 they hated and sought to extinguish rising again with 
 its former strength. In their blind impetuosity they 
 had thrown fuel on the fire which they desired to ex- 
 tinguish. 
 
 Other instigators of the expedition to Lifu belong to 
 a class of abandoned characters who " vegetate " on the 
 islands of the South Seas, distinguished by their loung- 
 ing, lazy, immoral, cruel habits, quite a disgrace to their 
 country. (I am happy to be able to say, however, that 
 I know several very worthy exceptions.) These men 
 hate everything that places upon them the least restraint ; 
 they like to prowl about the islands and do just as they 
 please, referring all difficulties to the revolver stuck in 
 their belt, which is their constant companion. One of 
 these ''gentlemen" arrived at Lifu from the Southern 
 States of America, where he had been a "slave-driver." 
 He very soon found that the Lifuans were by no means 
 prepared to submit to his " discipline " as quietly as the 
 slaves of South America had done. As might be ex- 
 pected, he very soon got into difficulties with them, and
 
 THE STORY OF THE LIFU MISSION. 2 I 3 
 
 they very unceremoniously tied him to a cocoanut-tree 
 for half an hour. (In nearly all such cases the missionary 
 gets the blame, as though natives, after ten or twenty 
 years' instruction, with an established code of laws, were 
 not capable of acting in such matters themselves. I 
 knew nothing of the above affair until a native told me 
 that W ms had been tied to a cocoanut-tree by the 
 native policemen. He would have remained there much 
 longer had I not advised the natives to release him.) 
 He had probably never received such treatment at the 
 hands of " niggers " before, and was consequently greatly 
 enraged and indignant. Being unable to use the whip 
 out of a tender regard for himself, he resolved to see 
 what he could do through the Government at New 
 Caledonia. Others of his sort joined him ; but as he 
 was considered the best scholar, and withal a man of 
 " position," the task of drawing up a complaint was 
 assigned to him. This paper arriving at the Govern- 
 ment office about the same time as the priest's letter, to 
 which I have referred, helped, no doubt, to lead his 
 Excellency to decide upon the expedition. These men, 
 however, like the priests, defeated their own object by 
 urging the occupation of Lifu by the French. They 
 hated the restraints under which they were placed by 
 native laws ; but no sooner were these abolished than 
 they found themselves pressed on all sides by innumer- 
 able " rules and regulations," which led most of them 
 to leave the island. 
 
 Let us now see what the Government has gained by 
 the occupation of the group. What did they seek ? An
 
 214 THE STORY OF THE LIFU MISSION. 
 
 officer of the expedition assured me that they came to 
 keep the English out and to make the islands French. 
 The idea of keeping the English out of the barren rocks 
 that compose the Loyalty group is quite a farce. Our 
 valuable colonies show that John Bull is a little more 
 ambitious in his selections of territory, and can well 
 afford to allow his chivalrous neighbour the undisturbed 
 possession of suoh islands, nuggets being more attrac- 
 tive to him than blocks of coral. But suppose they gain 
 their object, where will be the advantage ? Is it an 
 honour to be able to count islands like those among 
 the possessions of the French? Is there much "glory" 
 to be gained in subduing a simple, inoffensive, unarmed 
 people ? Can it be a matter of very great importance to 
 the French that the " British appearance " of those islands 
 should be changed, and the French language spoken by 
 the natives? Can the colour of the rags which the natives 
 attach to the masts of their canoes affect the French 
 Government ? Or would it have added much to the happi- 
 ness of his Majesty the Emperor Napoleon to know that 
 a few semi-civilised natives have been led to cry " Vive 
 1'Empereur ! " ? The end in no way justified the means, 
 yet there is no prospect of the end being accomplished. 
 The French are feared by the natives, not loved; they 
 have not yet displayed any of those qualities towards 
 the natives calculated to excite their respect and love. 
 Both Eoman Catholics and Protestants now regard 
 them as their oppressors. Censured by the public and 
 disclaimed by the Emperor, within and without the 
 conduct of the Colonial Government was disapproved.
 
 THE STORY OF THE LIFU MISSION. 215 
 
 There has been, and continues to be, considerable outlay 
 without any income, or the prospect of any, except a few 
 pounds from Europeans for land and timber. 
 
 But what about the natives how have they fared? 
 Alas ! those who could spare least have lost most. The 
 weakest have to bear the heaviest burdens. In addition 
 to the loss of life and property which I have already 
 mentioned, the natives were forced to work in gangs by 
 turns at the camp without any remuneration or even 
 food. Many of them reside at a distance of fifty miles 
 from the camp, requiring two days to go and two to 
 return, and having to remain a week at work, so that 
 they were obliged to carry a good quantity of food with 
 them. Not only, so, but every village was required to 
 take a weekly supply of food for the boys in the Govern- 
 ment school. A corporal stood over the natives whilst 
 at work with a stick, which he sometimes used pretty 
 freely, but not always with impunity. Now and then he 
 mistook his man, and got his blows returned with 
 interest ; the native knowing that he would be imprisoned, 
 did not spare him on such occasions. All natives that 
 work for the Government at Noumea are paid and fed, 
 why should not those who work at the camp at Lifu be 
 similarly treated? When the natives saw that the 
 French were obliged to respect the persons and property 
 of foreigners, they sighed and said, " You have somebody 
 who cares for you ; but nobody cares for us, we are black." 
 Theirs is certainly a hard case. The enormity of some 
 crimes has often appeared greatly modified by its being 
 known that the perpetrator had committed them in order
 
 2 1 6 THE STORY OF THE LIFU MISSION. 
 
 to execute a benevolent object ; but what can be said in 
 favour of the oppression of the natives in the Loyalty 
 group ? What object can the French have in view that 
 will in any way compensate or justify the course they 
 have pursued? It cannot be a political or a commercial 
 one, for the islands are valueless. Philanthropy would 
 surely have led them to leave the island in the hands 
 of Christian missionaries, to whom 15,000 souls is a 
 sufficiently powerful attraction. I can see no object but 
 that assigned by one of the officers, '* Glory ! glory ! 
 what does a Frenchman live for but glory?" No- 
 body, I am sure, will envy them the " glory " which 
 they have acquired. This is not the only instance where 
 rushing to " glory " leads to shame. 
 
 Let us now turn to Ukenizo, who had vigorously opposed 
 the introduction of Christianity amongst his people, and 
 sent for the Roman Catholic priest to impede its progress 
 and secure the punishment of his disobedient subjects. 
 In his case, as in many others who have opposed the 
 truth, the consequences of his conduct recoiled most 
 completely upon himself. The French had not been 
 long at Lifu before Ukenizo and his satellites became 
 painfully conscious of having made a grievous and 
 suicidal mistake. In their simplicity they supposed that 
 having sent for Aelp, the soldiers would be at their beck, 
 and to a considerable extent under their control ! Like 
 our forefathers, however, they found to their infinite 
 disgust that the helpers became masters and oppressors, 
 by whom they were treated as servants and slaves. 
 
 The priests, ever ready to avail themselves of the civil
 
 THE STORY OF THE LIFU MISSION. 
 
 power, and finding in the commandant a man after their 
 own heart, determined to force Ukenizo and his court 
 to abandon their heathen practices and conform to the 
 requirements of their adopted religion. They were 
 accordingly informed that their harems must be broken 
 up, that they were each to select one of their wives to 
 whom they were to be married, and that Ukenizo was to 
 prepare for baptism ! They had evidently not antici- 
 pated such orders, and had invited the French for a very 
 different purpose ; they knew, however, that it was use- 
 less to resist, so they reluctantly complied. As might 
 be expected, the seijol, or breaking up of the harems, 
 was merely nominal. Ukenizo's uncle who was the 
 chief of Wetre de facto , Ukenizo being guided by his 
 counsel was the first who openly recalled his wives, for 
 which he was put in prison and in irons. His party was 
 greatly enraged at this indignity, and declared they 
 would become Protestants. Ukenizo now became as 
 anxious to get rid of his assistants as h$ had been 
 to obtain them, and endeavoured to prevail upon the 
 Protestants to join him in an attempt to kill or drive 
 them from the island ; the Protestants, however, knew 
 well that such an attempt must prove disastrous to them- 
 selves, consequently they wisely declined the honour of 
 again being brought into such close contact with his 
 guests. None were found willing to join him ; discarded 
 by the priests and the majority of the Roman Catholics, 
 he was ultimately taken by the commandant and sent 
 in irons to New Caledonia for attempting to excite re- 
 bellion. He was allowed to return after a time, but no
 
 2 1 8 THE STORY OF THE LIFU MISSION. 
 
 longer to be regarded as chief. He still lives in retire- 
 ment, and often expresses his de'ep regret at having 
 invited either priests or soldiers to Lifu. 
 
 Protestantism and English influence, the two objects 
 of attack respectively by the priests and Government, 
 so far from being destroyed or even weakened, appeared 
 to gain fresh vigour from the efforts made to suppress 
 them. It became evident to the natives that the gospel 
 in its purity and simplicity, as they had been taught it 
 from the Bible, was not only " the power of God unto 
 salvation," but also a power upon earth which influenced 
 the highest in authority on behalf of the most abject and 
 helpless ; this led them to cling with greater tenacity to 
 the faith in which they had been instructed. On the 
 other hand, the authorities had succeeded in exciting their 
 fears ; but with their fears grew their hatred, for they 
 saw that they were most unjustly oppressed. The treat- 
 ment which they received was little calculated to inspire 
 respect or confidence both of which might have been 
 easily gained it produced fear and secured obedience ; 
 but it also increased their respect for and attachment to 
 the English, for whom they had manifested such culpable 
 predilections. 
 
 We found that the Protestant churches, at the period 
 of which I am writing, instead of being broken up or 
 weakened, were in fact in a healthier and more pros- 
 perous condition than they were before the arrival of the 
 French, although no thanks to those concerned in the 
 expedition. True, we were still prohibited from re- 
 instating their former teachers or reopening their
 
 THE STORY OF THE LIFU MISSION. 2IQ 
 
 schools ; yet the work had received an impetus in other 
 respects which compensated for this. And had there been 
 no further interferences with our work, we should have 
 had no just cause of further complaint ; but, unhappily, 
 their restless anxiety to effect a transformation which 
 must be the work of years, urged those sent to command 
 the Loyalty group to adopt the most unjust, arbitrary, 
 and contemptible measures in order to destroy our in- 
 fluence with the natives and impede our work. I will 
 now proceed to give a brief account of some of these 
 acts.
 
 XVIII. 
 
 OPPOSITION WHEKE TIIERE SHOULD HAVE BEEN COMMENDATION SHOULD 
 DISTINGUISH BETWEEN THE NATION AND THE INDIVIDUAL NATIONALITY 
 DISINTERESTED MOTIVES CAUSE OF THE NATIVE DISLIKE TO THE 
 FRENCH ANTI-FRENCH FEELING ON NEW CALEDONIA SUSPICIONS AND 
 SEVERITY PERSONAL ANNOYANCES NATIVE TEACHERS AND OFFICE- 
 BEARERS MARKED MEN THE GREAT MISTAKE OF THE FRKNCH IN THE 
 LOYALTY GROUP FROM THE COMMENCEMENT THE TREATMENT OF PRO- 
 TESTANT CHIEFS BULA'S CASE ENTERS THE SEMINARY ORDERED TO 
 LEAVE FREQUENTLY CALLED TO THE CAMP COMMANDANT SENDS FOR 
 THE PEOPLE OUT OF CHURCH BULA IMPRISONED PRIEST'S CHARGE 
 AGAINST BULA BULA SENT TO NEW CALEDONIA IN IRONS TREATED 
 KINDLY BY THE RESIDENTS BCLA'S VlSIT TO THE ISLE OF PlNES 
 RUMOURS UPON HIS RETURN GREAT CHANGE IN THE COMMANDANT'S 
 CONDUCT TO BULA CONSULTATION FURTHER HINTS CRUELTY TO 
 PRISONERS ATTEMPTS TO COME INTO COLLISION WITH THE NATIVES 
 THE SKIRMISH AT NAEU. 
 
 STRANGE that we should have to date the interruption of 
 our evangelistic labours from the period of the arrival of 
 the French ! The occupation of the Loyalty group by a 
 nation that claims to be in the very van of civilisation, 
 and prides itself upon granting liberty of worship to all 
 throughout its dominions, ought rather to be an auspicious 
 event in the history of our mission, and secure for us the 
 commendation and support of the authorities ; as the 
 diffusion of our principles amongst the natives, so far 
 from forming a formidable obstacle to the professed de- 
 signs of their Government, is eminently calculated to
 
 THE STORY OF THE L1FU MISSION. 221 
 
 facilitate their accomplishment. We must be careful, 
 however, to distinguish between the acts of a great, 
 enlightened, and liberal people, and those of a few de- 
 spotic officers to whom the command of a colony has 
 been entrusted. We should also remember that although 
 the Roman Catholic priests are allowed to prosecute 
 their work, and their efforts to proselytise are often 
 openly facilitated, that this does not arise from any pre- 
 ference of the authorities either for their persons or 
 principles, both of which I find to be generally in bad 
 repute. It is to be attributed solely to their nationality. 
 Our presence is offensive in the Loyalty group simply 
 because we are English, and are therefore supposed 
 to Anglicise the natives, over whom we are known to 
 possess great influence. A little reflection, however, 
 would surely lead them to a very different conclusion. 
 We are the voluntary agents of a benevolent society, 
 living far away from those dear to us, and from civilised 
 life, on low coral islands, without the possibility of per- 
 sonal aggrandisement, striving to spread abroad the 
 moral, social, and spiritual blessings of our common 
 Christianity, which we believe to be the best and quickest 
 way of securing life and property, and making the natives 
 loyal, intelligent, peaceful, and happy. From their own 
 account, our efforts have been attended with remarkable 
 success. It must be evident to all that we seek the good 
 of the natives. Now, it certainly would not be promoting 
 their welfare to " Anglicise " them, for the " Anglicised " 
 have been painfully aud frequently reminded that they 
 are not those whom the authorities delight to honour.
 
 222 THE STORY OF THE LIFU MISS 10 X. 
 
 The true friends of the natives (which I trust we are) 
 will seek rather to reconcile them to their position, occa- 
 sioned by the occupation of the islands by the French. 
 
 That the natives dislike and distrust their rulers is a 
 notorious fact, yet one that is easily accounted for, con- 
 sidering the treatment which they have received at their 
 hands ; but to charge us with the natural consequences 
 of their administration is a manifest injustice. They 
 proceed to Lifu (where the French flag has scarcely 
 ever been seen before, and where the natives have had 
 intercourse with English ships and resident traders for 
 more than twenty years), seize their land, burn their 
 houses, destroy their property, shoot some of the natives 
 and imprison others, force them to work without giving 
 them food or pay, drive their teachers from the island, 
 silence their missionaries, close their schools, prohibit 
 the distribution of books, make themselves vile in the 
 eyes of all by their gross and disgusting immorality, and 
 then complain that they are not respected! Are the 
 natives to love bullets, bayonets, galleys, and prisons ? 
 Is it to be wondered at that they regard us as their 
 benefactors and the French as .their oppressors ? The 
 feeling is as strong on New Caledonia, where there are 
 no English missionaries. Englishmen, I am told by 
 the traders, are perfectly safe throughout the island. 
 The English language is the best passport amongst the 
 natives, so that it cannot be English missionaries who 
 have " Anglicised" the population. Yet upon this sup- 
 position our peaceful labours have been invaded ; and 
 when the noble sentiments publicly expressed by his
 
 THE STORY OF THE LIFU MISSION. 22$ 
 
 Majesty the Emperor gained for us liberty to preach 
 the gospel again to our people, we were surrounded by 
 a network of rules and regulations which precludes the 
 possibility of extending our mission, or even carrying it 
 on efficiently amongst our own people. We were sub- 
 jected to a variety of annoyances and hindrances : our 
 motives were impugned ; our native teachers imprisoned 
 and driven from their posts unjustly; our people per- 
 secuted, imprisoned, heavily fined, and even flogged 
 with a horse-whip for the most trivial offences, and all 
 our operations placed under the most contemptible sur- 
 veillance. I will give a few illustrations, which it would 
 be easy to multiply, from the numerous instances sup- 
 plied by a six years' mal-administration of the Loyalty 
 group. 
 
 It would appear that at one time they entertained the 
 hope of driving us away by annoying us personally and 
 treating our converts with severity. If I took my family 
 to a neighbouring village upon one of their birthdays, 
 a soldier was sent to stand by during our stay. If I 
 got a log of wood cut on my premises, a soldier was sent 
 to see where it came from, and required to be shown 
 the stump of the tree to be assured that it had not been 
 stolen. At one of my out-stations the natives were told 
 by the commandant himself not to assist in hauling 
 my boat on the beach, although there was so high a 
 surf on that without their assistance not only the 
 boat but our lives were in danger. Native dances were 
 revived by the commandant, who was often present, and 
 sometimes remained through the whole night with the
 
 224 THE STORY OF THE L1FU MISSION. 
 
 natives; and the place selected for these noisy nocturnal 
 nuisances was right opposite our house. Orders were 
 given to demolish our bathing-house because it was 
 erected on Government ground! although it was situated 
 in an unfrequented nook three miles from the camp. If 
 the natives brought us a present of yams, they were 
 required to do the same for the commandant. If they 
 thatched our house, they had extra work given them at the 
 camp. The native teachers, young men in the seminary, 
 deacons, Sabbath-school teachers, and Church members 
 were all marked men, who often saw the interior of the 
 prison without knowing why they were placed there, 
 for there was no such thing as trial. They were sent for 
 from their villages, and upon their arrival at the camp 
 conducted to prison without ever seeing the commandant, 
 being informed through the grating of the small aperture 
 in the prison wall by some of their friends of the charges 
 brought against them. The commandant told me that 
 he could regard these men in no other light than as the 
 component parts of a political organisation on the 
 island! so that, in his efforts to obstruct and even 
 destroy our work, he professed to be actuated by a con- 
 scientious patriotic feeling. A better knowledge of us 
 would have modified his opinions, and led him to adopt 
 a very different course of procedure. Their great mistake 
 from the first, which led to so much cruelty and injustice, 
 consisted in their regarding Lifu as Anglicised 
 instead of Christianised. Had they looked upon the 
 community as one emerging from heathenism under the 
 guidance of English Protestant leaders, they would have
 
 THE STORY OF THE LIFU MISSION. 22$ 
 
 understood the natives better. Had they looked upon 
 us more as Christian philanthropists than as " political 
 agents of the English Government sent oat to extend 
 British influence," they would have understood us better. 
 Had they commenced their work of nationalising the 
 population by treating them more as an ignorant family 
 than a rebellious camp, they would have succeeded 
 better ; but this was not their plan. They evidently 
 tried to break their spirit by harsh treatment. Pro- 
 fessedly allowing liberty of worship, they plainly taught 
 the natives by their acts, that to draw near to the 
 English missionary was sure to draw down upon them- 
 selves the disapproval and vengeance of the Govern- 
 ment. 
 
 As an illustration of the treatment which Protestant 
 chiefs received, I will instance the case of the young 
 and amiable Bula which was ultimately brought before 
 a Commission of Inquiry, appointed by the Imperial 
 Government to investigate the persecution of Protes- 
 tants in the Loyalty group. 
 
 Bula is the son of old blind Bula, who received and 
 protected the native teacher Pao and his associates. He 
 is the most powerful chief in the Loyalty group, his 
 territory including the greater part of Lifu, the islands 
 of Toka, and the small islands between Lifu and Mare ; 
 and his subjects numbering over four thousand. He 
 was a mere boy when Christianity began to be a power 
 in Lifu ; and, attaching himself to the teachers, and sub- 
 sequently to the missionaries, he grew up under its 
 benign influence to be an intelligent, amiable, earnest
 
 226 THE STORY OF THE LIFU MISSION. 
 
 Christian. His great desire was to become a pioneer 
 teacher to some heathen land. In vain did we try to 
 show him that he might probably serve his God better 
 by remaining in his own country, where he had great 
 influence. He said that he had no desire to rule as a 
 king, he wished to work for God as a teacher, he had 
 been on a cruise with Bishop Patteson amongst the 
 heathen islands, and was anxious to take to them that 
 gospel which had done so much for his own land. Two 
 years after his application, he was admitted into the 
 Institution (having appointed his brother to the chief- 
 dom), where he was prosecuting his studies when the 
 French arrived at Lifu and closed our schools. Upon the 
 reopening of the seminary he returned with the other stu- 
 dents, no doubt more anxious than ever to go abroad. The 
 commandant, however, persisted in regarding him as head 
 chief of the Losi district, and on two occasions he was 
 taken from the Institution and imprisoned on account 
 of there being a deficiency in the number of Losi men to 
 work at the camp. He made several applications, both 
 by letter and in person, to the governor and the com- 
 mandant, to be allowed to carry out his desire of becom- 
 ing a pioneer teacher ; and although he was informed by 
 the latter, in the presence of the chiefs, that he would 
 be permitted to do so, which led him to continue his 
 studies, he was still held responsible for whatever hap- 
 pened in his district, and ultimately ordered to leave the 
 seminary and return to his home. Then commenced a 
 systematic course of shameful severity. He was seldom 
 allowed to remain a few weeks together at his home.
 
 THE STORY OF THE LIFU MISSION. 22/ 
 
 Had the distance been five miles instead of fifty, he 
 could not have been called to appear before the com- 
 mandant more frequently ; and as he walked along that 
 stony, dreary road, and met those who informed him of 
 the escape of a Losi lad from the school at the camp, or 
 the lack of labourers from his district, or the neglect of 
 some of his people to take the usual tax of pigs, yams, 
 fowls, and cotton, his heart would sink within him 
 through fear of the " Kalaboose," in the smallest cell of 
 which he was often lodged for a week or ten days for 
 such crimes. On one occasion (while he was still a 
 student in the seminary), the commandant made a tour 
 through the island. He arrived at Mu on a Sabbath 
 afternoon during the hour of worship, and was received 
 by Bula's brother and some of the leading men. He 
 angrily demanded why the natives were not assembled 
 to receive him, and was told that they were at church 
 (English influence and English notions again!) He 
 sent a messenger to the church to tell the natives that 
 they were to meet him at once. The native durst not 
 disobey, yet he knew better than to make such an 
 announcement in church during the service, so he went 
 quietly up the pulpit stairs and whispered the message 
 to the Rev. J. Sleigh, leaving him to deliver it or not 
 as he pleased. That gentleman, knowing that the com- 
 mandant would spend a day or two at Mu, did not con- 
 sider the case so urgent as to require the immediate 
 dismissal of the congregation. The consequence was, 
 that the commandant forthwith wrote a note to the 
 officer in charge at the camp (fifty miles off), upon the
 
 228 THE STORY OF THE LIFU MISSION. 
 
 reception of which Bula was sent for out of class and 
 conducted to prison without any explanation whatever, 
 where he remained in irons for ten days. No one 
 appeared to doubt the object of these incarcerations : 
 indeed the priests and their followers repeatedly told 
 Bula and the other Protestant chiefs that they must 
 expect such treatment until they became Roman Catho- 
 lics; that theirs was the "chiefs religion," and that if 
 they did not embrace it, they would be put down and 
 others appointed in their place. Bula told one of the 
 priests that his (Bula's) religion did not lead them to 
 expect distinction but persecution, which they were pre- 
 pared to endure. 
 
 Hitherto Bula had been imprisoned for the alleged 
 faults of his subjects, now a charge was brought against 
 himself. The priest lodged a formal complaint against 
 him at the camp for having, he said, forbidden one of 
 his subjects to marry a Roman Catholic ! This, the 
 commandant affirmed, was a grave affair a direct 
 interference with personal liberty and freedom of wor- 
 ship, which required him to make an example of the 
 offender in order to prevent the recurrence of the offence. 
 Bula was accordingly placed in prison and in irons, and 
 upon the arrival of a Government vessel, was sent on 
 board, chained to a worthless fellow who had been 
 guilty of stealing from one of the stores. His wife was 
 ordered to accompany him. After they left Lifu, Bula's 
 irons were taken off, and he was treated kindly. At 
 Noumea he was kept prisoner at large for twelve months, 
 being required to attend the Government school in order
 
 THE STORY OF THE LIFU MISSION. 22<) 
 
 to acquire the French language. There being no Pro- 
 testant church in New Caledonia, this scheme was per- 
 haps intended not only to remove Bula from " English 
 influence," but to place him near the influence of pro- 
 selytising priests. Amongst the European residents, 
 however, there were some who gave Bula good advice, 
 which encouraged him to hold fast the profession of his 
 faith. By all, French as well as English and German, 
 he was treated kindly. Upon his return to Lifu he 
 found that the commandant's feelings towards him had 
 not changed. He was accustomed, during his visits to 
 Chepenehe, to lodge on the mission premises with the 
 young men when not in prison; and when there we 
 supplied him with food. He was now, however, for- 
 bidden to stay either there or in the village, and was 
 required to lodge near the camp with the chief " Jack," 
 whom they had appointed in Wainya's stead, and whose 
 house was a perfect brothel, and we were not allowed any 
 longer to supply him with food when in prison. Poor 
 Bula ! we felt deeply for him, and trembled for him too, 
 for his Protestantism was severely put to the test. Al- 
 though the commandant reiterated the orders of the Em- 
 peror, that there was to be liberty of worship in the Loyalty 
 group, yet it was not difficult to read the lesson which his 
 acts were evidently intended to teach. For instance, 
 although Bula was so frequently required at the camp, he 
 found no difficulty in obtaining permission to pay a four 
 months' visit to the Isle of Pines, where all the natives 
 are Roman Catholic. For ages there has been friendly 
 communication between the natives of that island and
 
 230 THE STORY OF THE L1FU MISSION. 
 
 the people of Lifu, although their visits of late years 
 have been few and far between. Their forefathers found 
 it easier to cross sixty miles of sea in canoes, than the 
 present generation do to overcome their religious pre- 
 judices. Bula was destined to have his faith further 
 tried. In seeking to escape one enemy he rushed into 
 the arms of another. In Lifu he had often been in 
 prison, but his mind was free and his faith firm. On 
 the Isle of Pines, however, he found a prison of a worse 
 kind, where the Scriptures are proscribed, and the mind 
 enslaved, and much of the religious services locked up 
 in an unknown tongue. The priests and leading men 
 of the island appeared to feel that their special mission 
 was to convert Bula, and they set about their work with 
 a will, giving the poor fellow no peace from the day of 
 his arrival until the day of his departure, which would 
 have been at a much earlier period had they not with- 
 held one of the canoes, without which the whole party 
 could not return, until Bula promised to consult with his 
 people on his return to Lifu, about becoming Roman 
 Catholics. One of the Isle of Pines' chiefs was appointed 
 to accompany them to be present at the consultation. 
 Upon their arrival at Lifu, it soon became rumoured 
 amongst the Roman Catholics that Bula was about to 
 embrace their religion. One of the priests wrote to him 
 congratulating him upon his having become a Roman 
 Catholic ! and the other wrote to say that he would 
 visit him in a few days at Mu. A fortnight before the 
 consultation took place the commandant made a tour 
 round the island, and remained threeneeks at the resid-
 
 THE STORY OF THE LIFU MISSION. 2$l 
 
 ence of Bula, towards whom his conduct was completely 
 changed. He made him presents, spoke kindly to him, 
 associated with him, and promised to send a few soldiers to 
 build a stone house for him, two of whom arrived and com- 
 menced the foundation during his visit (nothing more 
 has yet been done to it). It was scarcely possible to mis- 
 conceive the object of such conduct at such a time. Mr 
 Sleigh and I were-.busily engaged on the revision of the 
 New Testament when the meeting of the principal men 
 in Bula's district took place. We did not even know 
 about it until after it was over a sure sign that our people 
 did not regard it in any serious light. Bula stated that 
 he had promised, when at the Isle of Pines, to call them 
 together upon his return, and ask them if they would 
 become Roman Catholics. Here was the chief, let them 
 give him their answer. An old man rose a deacon of 
 the church at Mu and said, " Our answer to all who 
 ask us to change our religion is, that we shall hold fast 
 the one we have embraced until death." The chief, 
 after finding that the old man had expressed the senti- 
 ment of all, returned to the Isle of Pines, saying that he 
 would not visit Lifu any more. 
 
 Whilst referring to Bula's case, I may mention that 
 of another chief, one of Ukenizo's principal men who 
 abandoned the Roman Catholics and joined the Pro- 
 testants, five years after the arrival of the French. As 
 a Roman Catholic he had never been in prison, but he 
 had not been a Protestant a month when he was 
 imprisoned, and he assured me that he had no idea of 
 the cause except that he had become Protestant. He
 
 232 THE STORY OF THE LIFU MISSION. 
 
 and another Roman Catholic chief had each taken their 
 usual quantity of cotton and yams to the camp ; the 
 one -was allowed to return to his home, whilst the other 
 was put in prison. 
 
 Not only were the natives committed to prison for 
 trivial and imaginary offences, but they were often cruelly 
 treated as prisoners indeed there was sometimes dis- 
 played a wanton disregard for human life. For instance, 
 on one occasion, a few natives who considered that they 
 were unjustly imprisoned, managed to make their escape; 
 others of the same tribe, who were at work near the camp 
 when they saw their friends running away, native like, 
 ran too. The soldiers were ordered to pursue them 
 immediately, who, seizing their guns and bayonets, com- 
 menced to chase with the glee of the worst class of slave 
 owners. Those from the prison escaped, but one un- 
 fortunate and innocent man, who left his work and fled 
 along the road, was pursued by a soldier, who happened 
 to be a better runner than himself, and when overtaken 
 was run through with a bayonet and fell dead. The 
 soldier pretends that he was simply acting on the 
 defensive, although the native had not any weapon either 
 to attack or defend himself with. The murderer for, 
 under the circumstances, it was nothing less than a 
 brutal murder stated that, the native turned round and 
 took up a stone to throw at him! which explanation 
 appeared to satisfy the commandant, for the man did not 
 receive any punishment whatever. I may just mention 
 that this was the soldier sent by the commandant to 
 be present at our picnic on Mrs M'Farlane's birthday.
 
 THE STORY OF THE LIFU MISSION. 233 
 
 There was a manifest desire on the part of the com- 
 mandant to come into collision with the natives again. 
 I have heard him regret that a greater number were not 
 killed when they first arrived, and state as his opinion 
 that it would be necessary to burn some of their 
 villages, and kill more natives, in order to make them 
 obedient and respectful. Not only were they made to 
 work at the camp without receiving either food or pay, 
 but the Protestants were fined besides the tax of yams, 
 cotton, and pigs which all had to pay imprisoned, their 
 pigs, turkeys, and fowls shot by the commandant and 
 soldiers when they visited the villages, their wives and 
 daughters insulted even the daughter of one of the 
 eastern teachers, and the widow of another, were seized 
 by the commandant and thus in a variety of ways they 
 appeared to be trying to drive the natives to rebellion. 
 Their eagerness for combat may be illustrated by the 
 following incident : 
 
 At a village thirty-five miles from the camp, two 
 young men quarreled and came to blows. Natives, like 
 Irishmen, fight generally with sticks. Other youths, 
 the friends of each, became involved; and a regular 
 skirmish took place, which might have terminated seri- 
 ously, had not the older men hastened to the spot and 
 put an end to the strife. We did not hear of it at 
 Chepenehe until two days afterwards. The commandant, 
 instead of sending for the culprits, or even the chief of 
 the village, prepared to proceed thither himself. I had 
 an interview with him before he left, and endeavoured to 
 dissuade him from going, assuring him that I had
 
 234 THE STORY OF THE LIFU MISSION. 
 
 definite information from the teacher there, and that the 
 affair was nothing serious. (The chief gave the com- 
 mandant as a reason why he did not immediately inform 
 him of the disturbance, that he did not consider it of 
 sufficient importance.) He, however, professed to think 
 otherwise, and started off with forty armed soldiers, 
 telling me that if the natives fled from the village he 
 should burn it down and fire upon any of them he could 
 find. To fly to the bush upon the approach of the 
 soldiers was just the very thing the natives were likely 
 to do, and what I felt anxious, if possible, to prevent. 
 No native was allowed to pass the soldiers on the road, 
 but I succeeded in sending a young man by a bye-path, 
 who arrived at the village before the soldiers, and pre- 
 vailed upon the natives to await quietly the arrival of 
 the commandant. They became excited and expressed 
 their fears, but ultimately consented ; so that, when the 
 soldiers arrived, they found the natives all dressed and 
 sitting on the grass at the entrance of the village, with 
 a large pile of yams near them for a present to the 
 commandant. To open fire upon this peaceful assembly 
 was out of the question, and to destroy their village was 
 equally so ; yet to have walked thirty-five miles (and the 
 most of it during the night), carrying their heavy arms, 
 with the prospect of having to retrace their steps with- 
 out either sport or glory, must have been exceedingly 
 annoying. It was a very suitable punishment for that 
 which they intended to inflict. After taking their 
 revenge upon the fowls and pigs, they bound about 
 twenty natives in couples, and marched them to the
 
 THE STORY OF THE LIFU MISSION. 235 
 
 camp. The fact of the guilty and the innocent being 
 alike taken prisoners may have arisen from the want of 
 a good interpreter. One of the young men happened to 
 have something suspended from his neck that resembled 
 the medals worn by the Roman Catholics; the com- 
 mandant, upon seeing it, immediately ordered him to be 
 released. The native did not think it worth while cor- 
 recting his mistake. One of the prisoners, through fear 
 and confinement, died. These instances will serve as an 
 illustration of the sort of treatment which the Protestants 
 received at that time.
 
 XIX. 
 
 MISTAKEN IDEAS OF THE FRENCH GOVERNOR'S DECISIONS EXTRACT FROM 
 A LETTER TO THE REV. J. JEFFRIES OF ADELAIDE OPPOSITION TO 
 ENGLISH DISSENTERS GOVERNOR'S DECISIONS PERSECUTIONS AT 
 UVEA SUICIDAL POLICY OF THE GOVERNMENT VISIT TO NUMEA 
 INTERVIEW WITH THE GOVERNOR COPY OF LETTER TO THE GOVERNOR 
 ABOUT OUR GENERAL WORK SOLICITING PERMISSION TO SEND PIONEER 
 TEACHERS ASKING PERMISSION TO ERECT CHURCHES THE TEACHER 
 TEPESO'S REMOVAL FROM HIS STATION BY THE COMMANDANT LAWSUIT 
 PROSECUTED BY THE COMMANDANT LETTER OF EXPLANATION TO THE 
 GOVERNMENT. 
 
 IT would be tedious and useless to enumerate the 
 various ways in which we were annoyed and opposed in 
 our work with the extravagant views which the autho- 
 rities, *at that time, entertained respecting us. It was 
 natural that they should seek to destroy our influence 
 over the natives, and, if possible, secure our departure 
 from the islands. They evidently supposed that, by 
 sending away the eastern teachers, to whom the natives 
 were much attached, and who were under our control, 
 they would thus be removing the cause and medium of 
 our influence. When their mistake became apparent, 
 and they saw the places of those worthy men filled 
 by Lifu natives from the seminary, who were well 
 received by their friends, other measures were adopted. 
 The governor issued a number of "decisions," which were
 
 THE STORY OF THE LIFU MISSION. 237 
 
 placarded in the village. From them we learnt that no 
 chief would be allowed to become a teacher. (This was 
 because there was a young chief amongst the students. ) 
 That no native could exercise the functions of teacher 
 without the sanction of the commandant. (This had 
 special reference to the teachers labouring on Mare and 
 Uvea.) That no teacher would be allowed to exercise the 
 functions of his office, except 'on the island to which he 
 belonged. (This was because we had Lifu teachers 
 labouring on Uvea who were immediately sent home.) 
 That natives were forbidden to leave the group. (This was 
 because more than half the number of the students were 
 preparing for foreign work.) And that no churches could 
 be built without the express permission of the governor ; 
 also that all churches in the Loyalty group were to be 
 henceforth regarded as Government property. By this 
 order, three village churches which were being built of 
 coral, were arrested, and although frequent applications 
 were made to be allowed to proceed with the work, per- 
 mission was not granted until four years afterwards, 
 when the Imperial Commission of Inquiry was sent to 
 Lifu to investigate our grievances. An idea of our 
 position and prospects may be derived from the fol- 
 lowing letter, which I wrote to a friend about that 
 time : 
 
 You will perceive from the enclosed copies, and from what I 
 havo to communicate, that the position and prospects of our mission 
 are somewhat altered, and are beginning to assume a rather serious 
 aspect. I have already intimated to you that although the spirit of 
 his Majesty the Emperor's letter has not been complied with, yet 
 that we had acquired a greater degree of liberty than we dared to
 
 238 THE STORY OF THE LIFU MISSION. 
 
 anticipate, and hoped that a better acquaintance with us, and the 
 objects which we have in view, would ultimately inspire greater con- 
 fidence on the part of the Government, and lead them to accord the 
 liberty guaranteed in the Emperor's letter. This, however, I appre- 
 hend, is becoming a lamentable improbability. 
 
 However disposed the Government may be to " protect and 
 encourage" Protestant missionaries, such as they desire in this 
 group, 'tis evident that English Dissenters are not those whom they 
 delight to honour. Our anti-State Church principles are too strong, 
 and our love of independency too great for them. They interfere ; 
 we protest. They offer support ; we decline. We say, " Let us 
 alone." This is too much for them ; it produces a painful shock upon 
 their legislative nerves. This overwhelming propensity to legislate 
 upon everything, renders them utterly incapable of granting that 
 liberty which we justly claim, and which we have been led to ex- 
 pect. They grant " liberty of worship ;" but here, as in most matters 
 of dispute, the terms are not defined ; they mean one thing to them, 
 and another to us. They have doubtless already granted what they 
 consider liberty of worship. And although they have closed our 
 schools, forbidden' the construction or repairing of village chapels, 
 and are now commencing to abolish native agency and otherwise to 
 interfere with our work, they probably do not consider that they are 
 interfering with liberty of worship. 
 
 The enclosed decisions of the Governor may, at first sight, appear 
 tolerably reasonable ; but we who are on the spot have no difficulty 
 in perceiving to what they plainly tend. A native teacher or pastor 
 cannot now be located without the sanction of the commandant. It 
 does not appear from this that there is any difficulty in obtaining 
 that sanction. Upon interrogating the commandant, however, I find 
 that obtaining his sanction depends 
 
 1st. Upon his estimate of the teacher's character. 
 
 2nd. Upon his opinion as to the desirability or not of locating a 
 
 teacher at the place proposed. 
 3rd. Upon the will of the chief. 
 
 When it is remembered that the commandant makes no secret of 
 bis desire and intention to put down all native teachers, you will 
 easily perceive what degree of probability there is of our obtaining 
 his sanction to their location. Even supposing that he offers no 
 obstacle, it is not likely that a Roman Catholic chief, who is under 
 the thumb of the priests, will say that he wants one of our teachers,
 
 THE STORY OF THE LIFU MISSION. 239 
 
 or even give his consent to his location. The difficulty is consi- 
 derably heightened when we find a tendency to nominate Roman 
 Catholic natives as chiefs over Protestant villages ; as at this village, 
 for instance, where there are four hundred and fifty Protestants and 
 not one Roman Catholic, yet a Papist a notorious scoundrel is 
 appointed chief, and he, forsooth, is to decide in a question that we 
 all feel should be left to the people themselves. 
 
 These decisions, I fear, will be the cause of serious disturbance 
 on Mare and Uvea, for which islands they may be chiefly intended. 
 The teachers there have not been nominated with the sanction of 
 the commandant as at Lifu. The missionaries at Mare have not 
 yet been interrupted in their work. At Uvea, where half the popu- 
 lation are Roman Catholic, and the whole island placed under chiefs 
 of that persuasion, the priests have stirred up the worst passions of 
 their followers, and the vilest persecutions of the Protestants 
 has been the consequence. They have been driven from their 
 chapels by an armed mob of Papists, headed by a French priest, 
 who, upon their ejection, immediately occupied the pulpit, 
 from which he addressed his faithful followers. Some of their 
 religious edifices have been pulled down, and the materials cast into 
 the sea. Teachers have been maltreated in the prosecution of 
 their legitimate labours, and Protestant natives have been murder- 
 ously attacked, and seriously wounded, opposite the priest's door : 
 their plantations have been destroyed, and their property seized. 
 The Rev. S. Ella and his wife have been insulted, and their property 
 stolen and destroyed. These ignorant, misguided people have even 
 rushed in upon Mr Ella, while administering the Sacrament, nearly 
 upset the communion table, dragged out the teachers, and laid violent 
 hands upon Mr Ella himself. 'Tis exceedingly painful to receive, 
 from time to time, as we have done, the accounts of these unjust 
 and disgraceful proceedings, and yet to see that no attempt is made 
 by the authorities either to protect the innocent or punish the 
 guilty. Mr Ella has written frequently detailing these persecutions, 
 and I have had several interviews with the commandant and the 
 governor on the subject. They profess to have written to the chiefs 
 blaming them, and threatening them with imprisonment, although 
 the chiefs, who receive their communications through the priests, 
 boast that they are actuated by the commandant's orders. The 
 chief perpetrator of these outrages has recently been over here 
 visiting a friendly chief. The commandant, who, instead of punishing
 
 240 THE STORY OF THE LIFU MISS/ON. 
 
 him, ordered the Protestants of this village to make a feast for him 
 and his people, and sent him back with the enclosed " decisions," 
 and instructions to send all the Lifu teachers from Uvea immediately. 
 
 The authorities hei*e, in their eagerness to destroy "English 
 influence," blindly pursue a most suicidal course, and then charge 
 the natural consequences of this policy to our influence and that of 
 the teachers. An honest investigation into the proceedings of the 
 commandant, would leave no cause for surprise at the manifest 
 anti-French feeling which exists amongst all the natives of these 
 islands. 
 
 To say that the Government here is adverse to the progress of the 
 natives in civilisation, would be, I believe, to pronounce an unjust 
 libel upon their intentions. They appear anxious to make some 
 effort to elevate the natives, just as they endeavour to colonise ; but 
 their modus operandi renders them as incapable for the one as the 
 other. Our Lord's rebuke to the Pharisees with reference to the 
 kingdom of heaven is somewhat applicable to the Government 
 here concerning the civilisation and general progress of these 
 natives, " Ye neither go in yourselves, nor suffer them that are 
 entering to go in." 
 
 ON BOARD THE Day Spring, 
 NEW CALEDONIA. 
 
 The Day Spring anchored here on the 15th inst. By the pilot- 
 boat I announced, in a brief note to the governor, our arrival, 
 requesting an audience, and desiring his Excellency to state a 
 convenient time for that purpose. On the day of our arrival, Mr 
 Jones and I proceeded to the colonial secretary, with whom we 
 had a short interview, and in whose hands I placed my letter to the 
 governor, of which the enclosed is a copy, also the list of teachers. 
 On the 16th I received a letter from the colonial secretary, 
 intimating that the governor would accord the desired audience 
 to-day (17th) at twelve o'clock. We have just returned from an 
 interview of three hours, an account of which I will briefly relate. 
 
 We were kindly received by the governor and colonial secretary. 
 His Excellency spent the whole of the time commenting upon my 
 letter to himself, endeavouring to show that the liberty we ask is not 
 in accordance with the laws of France. I assured him that we had 
 no desire to violate French law, and that we only expected the same 
 liberty as Dissenters in France. He reminded us that French law re-
 
 THE STORY OF THE LIFU MISSION. 24! 
 
 quired every minister, Catholic or Protestant, to be a Frenchman. I 
 told him that the Emperor and his ministers had recognised the 
 London Missionary Society's mission in the Loyalty group, although 
 they knew that we are all Englishmen. He said that his instructions 
 were from the Minister of the Marine and the Colonies, and that 
 they qualified the Emperor's letter ; and that instead of according 
 us more liberty, he should be obliged to curtail what he had already 
 granted. Hence you will perceive that your petition to the 
 Emperor and his Majesty's favourable reply are little regarded by 
 the Colonial Government. The governor informed us that he 
 understood the Emperor's reply to your memorial to mean no more 
 than that we may preach the gospel to those who profess Protestantism 
 in the LOYALTY GROUP. For this it is necessary to assemble the 
 natives. Where are we to do this ? We are not allowed to erect 
 religious edifices without the express permission of the Govern- 
 ment, yet when we ask for this we get no reply. If we assemble 
 the natives in a building of our own, we are reminded that we are 
 subjecting ourselves to fines and imprisonment. Nearly two years 
 ago I asked for permission to erect and repair some village chapels, 
 but I have not yet received an answer, although I have repeatedly 
 asked for it. The Government is to decide (in their own time) 
 where teachers and chapels are wanted, and we have no reason to 
 expect that they will grant a very liberal supply. We are strictly 
 forbidden to labour amongst the heathen or Koman Catholics. We 
 are not allowed to send pioneer teachers from this group to the 
 surrounding heathen islands ; our labours are restricted to those 
 here who are professedly Protestant, and even amongst them we 
 experience serious impediments in our work. Such is " liberty of 
 worship," according to the French. 
 
 I told the governor that we are simply the agents of a religious 
 community ; that that community, having been assured by the 
 Government at Paris that we should be allowed the free exercise of 
 our ministry, naturally expects that such liberty will be accorded by 
 the Colonial Government. This not being the case, obliges us to lay 
 before his Excellency such a letter as I have drawn up and request 
 a written reply. He has promised to send an answer to the 
 commandant at Lifu. He expresses his regret that a multiplicity of 
 engagements prevented him from giving us more time. Mr Jones 
 Lad several things to lay before him, but he would not enter upon 
 
 Q
 
 242 THE STORY OF THE LIFU MISSION. 
 
 them. "With reference to recommencing our mission on New 
 Caledonia, his Excellency said that he had received orders from 
 France to prevent it. I asked him how he could reconcile that with 
 a law that he had read to us a few minutes before, which stated that 
 Protestants were entitled to the same rights and privileges as 
 Roman Catholics, to which he simply replied, "C'est mon affaire." 
 Several other questions were answered in a similar way. 
 
 The interview, on the whole, was most unsatisfactory, as I 
 apprehend [the answer to our letters will be ; but we have the 
 satisfaction of feeling that we have done our duty. We must now 
 go on with our work, as far as we may be allowed, and trust in God. 
 A change in Government (which is likely soon to take place) may 
 lead to a more desirable state of things. 
 
 The following is a copy of the letter which I laid 
 before the governor. The promised reply never came. 
 I took upon myself the responsibility of addressing this 
 communication to his Excellency, knowing that it would 
 be useless writing to him as a body, he having already 
 informed us that he would not receive any such addresses 
 or petitions : 
 
 To HIS EXCELLENCY THE GOVERNOR OF NEW CALEDONIA AND 
 DEPENDENCIES. 
 
 CHEPENEHE, LIFU, June 1, 1867. 
 
 SIR, Considering that perfect liberty of worship has been accorded 
 to the Protestants of these islands by the Government of France ; 
 
 Considering that his Majesty the Emperor has recognised, in 
 terms of approval and confidence, the London Missionary Society's 
 mission in this group, and has graciously guaranteed that its agents 
 shall not be impeded in their legitimate labours ; 
 
 Considering that our mode of operations in this group is the 
 same as that adopted throughout the world where agents of the 
 London Missionary Society exist ; 
 
 Considering that the native teachers in this group are the 
 recognised agents of the London Missionary Society, by which they 
 are educated and supported ;
 
 THE STORY OF THE L1FU MISSION. 243 
 
 And considering that, notwithstanding the noble sentiments 
 publicly expressed by the Emperor and the ministers of his 
 Government with reference to the free exercise of our ministry in 
 these islands, our labours for the evangelisation of the native 
 populations have been and continue to be seriously impeded ; 
 
 I, in the name of the Society which I have the honour to repre- 
 sent here, respectfully solicit for myself and my brethren in this 
 group 
 
 1. To be allowed the free exercise of our ministry (where no law 
 of France is infringed) according to the modus operandi of the 
 London Missionary Society. 
 
 2. Similar liberty for the native teachers who are the agents of 
 the London Missionary Society placed under our care. 
 
 3. The right, in common with other missionaries of our Society, 
 to place, remove, or depose teachers wherever and whenever it 
 appears to us desirable. 
 
 4. The liberty to erect and repair religious edifices at the different 
 stations where teachers are located. 
 
 5. The liberty to send educated natives from this group as 
 pioneer teachers to the surrounding heathen islands. 
 
 We sincerely hope that your Excellency will, in accordance with 
 the spirit of his Majesty the Emperor's letter, dated January 24, 
 1865, and addressed to the representatives of the different mis- 
 sionary societies of England, remove all impediments to the free 
 and honourable exercise of our functions in these islands as agents 
 of the London Missionary Society. 
 
 With sentiments of profound respect, I remain, Sir, your faithful 
 servant, S. M'FARLANE. 
 
 Having waited for more than a year for a reply to the 
 above, I modified our requests in the two following letters, 
 which, I fully anticipated, would secure a favourable 
 answer ; but they were treated with the same indifference 
 as the above : 
 
 To HIS EXCELLENCY THE GOVERNOR OF NEW CALEDONIA AND 
 DEPENDENCIES. 
 
 CHEPENEHE, LIFU, Oct. 5, 1868. 
 
 SIR, Seeing that the Protestant seminary at this village was 
 established with a view to train native teachers for this and the
 
 244 THE STORY OF THE LIFU MISSION. 
 
 adjacent heathen islands, and that your Excellency graciously allowed 
 it to be reopened in June 1866, it having been closed in May 1864 
 by the order of the commandant of the Loyalty Islands ; 
 
 Seeing that, according to your decisions, no native can lawfully 
 leave this group, and that several students in the seminary are 
 anxious to proceed as pioneer teachers to some of the numerous 
 heathen islands in the New Hebrides group ; 
 
 Seeing that the only prospect of these islanders receiving the 
 blessings of civilisation is from the enterprise of Christian philan- 
 thropists; and considering that the French are in the van of civilisa- 
 tion, and distinguished for their efforts to promote the welfare of 
 nations, and may consequently be expected to facilitate our endea- 
 vours to ameliorate the condition of the savages around us ; 
 
 I have the honour to solicit permission from your Excellency to 
 be allowed to send annually from this island two or three native 
 pioneer teachers to labour on the islands of the New Hebrides 
 group. 
 
 With sentiments of profound respect, I remain, Sir, your obedient 
 servant, S. M'FARLANE. 
 
 To HIS EXCELLENCY THE GOVERNOR OP NEW CALEDONIA AND 
 DEPENDENCIES. 
 
 CHEPENEHE, LIFU, October 5, 1868. 
 
 SIR, Seeing that the native teachers under my care have been 
 appointed to their respective stations with the sanction of the com- 
 mandant of the Loyalty Islands ; 
 
 Seeing that the appointment of a teacher to conduct religious wor- 
 ship necessitates the existence of a chapel in which to assemble for 
 that purpose ; 
 
 Seeing that churches cannot be constructed without the authori- 
 sation of the local authorities, and that so far back as November 3, 
 1865, I have, in a communication to the commandant, solicited per- 
 mission to erect chapels at five villages where teachers are located, 
 and frequently repeated my request verbally since that date, and 
 that no permission has yet been accorded ; 
 
 And seeing that the grass houses in which the natives assemble for 
 religious worship are in a very dilapidated and disgraceful condition ; 
 
 I have the honour to request your Excellency to permit the erection 
 forthwith of such edifices for religious worship at the above villages as 
 the present state of civilisation of the natives will enable them to 
 construct. 
 
 With sentiments, &c. &c. S. M-FARLANK.
 
 THE STORY OF THE L1FU MISSION. 2^$ 
 
 The treatment to which some of our teachers were 
 subjected after the " decisions " of the governor may be 
 seen from the following letter. Neither of these teachers 
 referred to had any charge brought against them except 
 that they were supposed to entertain a dislike for the 
 French ! 
 
 CHEPENEHE, April 26, 1869. 
 
 SIR, I had the honour to receive yesterday your letter dated 
 March 25, No. 26, in which you inform me that "Monsieur le 
 gouverneur n'approuve pas la nomination de Tepesseu a Oue, et que 
 ce teacher devra sans delai reprendre son poste a ChepeneheV' 
 
 Seeing that Tepesseu has been an acknowledged teacher for nearly 
 five years, and by his intelligence, energy, and devotedness during 
 that period has come to be regarded as the best teacher on Lifu ; 
 
 Seeing that he was appointed to Dropen, where the natives of 
 Chepenehe took refuge after their village was burnt and occupied by 
 the soldiers in '64 ; that since their return to this village a teacher 
 is no longer necessary, and that, in accordance with the unanimous 
 and earnest wish of the entire population at Oue, also with your 
 knowledge and sanction, he was located at that village about three 
 months ago ; 
 
 Seeing that the inhabitants of Oue are unwilling to give up 
 their teacher, and that those of Chepenehe do not require one, and 
 that to remove him by force would tend to excite and perpetuate 
 amongst the natives the very feelings that you desire to allay ; 
 
 And seeing that the repeated interference with the peaceful labours 
 of our teachers, as well as the prohibition to erect village chapels 
 and send pioneer teachers to the neighbouring heathen islands, is 
 entirely at variance with the spirit of his Majesty the Emperor's 
 letter, with the liberty accorded to Protestants in France, and also 
 with that granted to Roman Catholic teachers on this island, who ? 
 in proportion to the population, are more in number than the Pro- 
 testant teachers, and however they may be designated by the 
 priests, exercise the same functions ; 
 
 I have the honour to inform you that / cannot recall Tepesseu 
 and replace him at this village ; and although I cannot prevent 
 you from sending soldiers to bind and conduct him to prison
 
 246 THE STORY OF THE LIFU MISSION. 
 
 like a felon, as you did to another teacher on a former occasion 
 whose only crime was being a teacher, yet I can and do protest, 
 and shall be under the painful necessity of referring the whole 
 affair to the appreciation of his Excellency the Minister of the 
 Marine and the Colonies at Paris. 
 
 I remain, Sir, yours with profound respect, 
 
 S. M'FARLANE. 
 
 From the following extract of a letter of explanation 
 which I addressed to the governor upon a matter of 
 litigation which the commandant had commenced against 
 me, it will appear that, so far from attempting to paralyse 
 their efforts to nationalise the natives, we endeavoured 
 to disabuse their minds of the unjust and injurious senti- 
 ments which they entertained respecting us by seeking 
 to facilitate the accomplishment of their designs. On 
 two occasions the commandant, in the name of the 
 Government, entered upon a lawsuit against me ; but in 
 both cases my letters of explanation were deemed suffi- 
 cient by the governor and attorney-general, who refused 
 to allow the cases to proceed. One was with reference to 
 the registration of the birth of a son, which the com- 
 mandant supposed I had neglected, although I had, as 
 in a former case, announced the event in a letter which 
 he returned unopened. The other was about cattle, 
 two or three of which we keep solely for domestic pur- 
 poses. The commandant learned from a native woman 
 that her plantation had been injured by cattle, and sent 
 her husband to demand from me one pound in cash ! 
 No person had seen my cattle there ; and although those 
 of a French resident had been observed near the said
 
 THE STORY OF THE LIFU MISSION. 247 
 
 plantation the day before the damage was discovered, 
 and although I was the only one out of ten Europeans who 
 kept cattle on private property and within an enclosure, 
 yet I was the only one summoned for damages done by 
 cattle to native plantations. I felt that as the cattle had 
 broken down the fence on a former occasion, they might 
 have done so on this ; and as it was possible, though not 
 probable, that the damage had been done by our cattle, 
 I offered to pay in kind for the loss sustained, or give 
 two dollars. (I had ascertained that the damage was not 
 great. A European assured me that there was not a 
 dollar's worth of food spoiled.) I was anxious to have 
 the affair amicably settled ; but as the commandant 
 seemed as anxious that the case should be brought before 
 the Court in Noumea, I allowed it to proceed, and wrote 
 the governor on the subject. Having explained the 
 circumstances of the case to his Excellency, I proceeded 
 as follows : 
 
 The real cause of offence is evidently the influence which I 
 possess over the native population of this island; yet I am at a loss 
 to conjecture how I can better atone for this crime than by exerting 
 that influence, acquired in the exercise of my legitimate functions, 
 for the welfare of this people. Of course gentlemen may and do 
 differ in their opinion about the means most calculated to promote 
 the welfare of a community ; yet this difference is quite compatible 
 with an exhibition of the most friendly feeling, since both seek a 
 common end. 
 
 In vain do I seek in my conduct for a cause which has the least 
 tendency to render me susceptible of being charged with opposing 
 your Government. You desired to establish a Government school 
 here. I used my influence to prevail upon Protestant parents to 
 send their children, and for a considerable time sent my three 
 servant boys in order to inspire confidence in the natives.
 
 248 THE STORY OF THE L1FU MISSION. 
 
 You desired the natives to return and rebuild this village. In 
 order to expedite this, I have been at the trouble and expense of 
 erecting a much larger building than we require for a class room, to 
 be used as a church until the new one is completed, and this has 
 had the desired effect. 
 
 You desire the natives to be acquainted with your language. I 
 teach French in the seminary, and am introducing French numerals 
 in all our public services. I have given French Testaments to the 
 Protestant boys in the Government school who can read a little, in 
 order to encourage them, and have promised to each a handsome 
 Bible in the French language when they are able to read it. 
 
 You desire improvements in the native dwellings and public 
 roads. I excite the natives to accomplish this, and assist them by 
 lending them tools, &c. With what success let the present condi- 
 tion of the island indicate. There are over 6000 Protestants on the 
 island. These were scattered throughout the island in innumerable 
 hamlets. We have sought to arrange them in twenty villages, built 
 after a plan, each to have a well in the centre and the village church 
 at one end. Several of these are completed. The natives have dug 
 wells and found water, and were erecting their religious edifices 
 when the commandant arrested them in your name, the order being 
 borne in triumph to the different villages by Roman Catholic 
 natives, much to the discouragement of those who were completing 
 an arrangement admired and applauded by all. The commandant 
 says that your Excellency objects to so many teachers. Are twenty 
 teachers too many for a population of more than 6000 ? Is it not 
 better to have twenty respectable villages than innumerable insig- 
 nificant hamlets, which will indeed necessitate the appointment of 
 an undesirable number of teachers ? 
 
 Let these efforts, sir, be placed alongside with the acts of the 
 commandant, and the startling difference will at once be recognised 
 between the exercise of legitimate influence and the operation of 
 what may perhaps with some justice be termed " lawless tyranny." 
 
 In a conversation with the commandant about a year ago, he told 
 me distinctly that so great was the influence of the priests with the 
 Government in Paris, that an officer must abandon the hope of pro- 
 motion who undertook to oppose them, and that very few young 
 officers would do this. Perhaps I may find in this an explanation 
 of his recent conduct. Under these circumstances, however, I have 
 no hope of enjoying that interchange of friendly feelings between 
 those in authority and ourselves which your Excellency so earnestly
 
 THE STORY OF THE LIFU MISSION. 249 
 
 recommended. By the priests we are regarded as heretics and 
 enemies ; and it appears that the officers who are sent here to com- 
 mand cannot be liberal and friendly toward us, as that would incur 
 the opposition of the priests. We must therefore stand alone in the 
 consciousness of our integrity, hoping to enjoy your confi- 
 dence.
 
 XX. 
 
 EVENTS WHICH LKD TO THE APPOINTMENT OF THE IMPERIAL COMMISSION OF 
 INQUIRY PHYSICAL FEATURES OF UVEA INTRODUCTION OF THE 
 GOSPEL DIVISION OF THE ISLAND BY THE PRIESTS AND TEACHERS 
 DESIRE FOR ENGLISH MISSIONARIES APOLO'S APPOINTMENT TO 
 UVEA MY FIRST VISIT TO UVEA SEIZURE OF THE "PATE" A 
 PROTESTANT CHURCH CLOSED BY THE PRIEST MAL-TREATMENT 
 OF TEACHERS INTERVIEW WITH THE PRIEST ARRIVAL OF THE 
 " BONITE," AND LIBERALITY OF THE CAPTAIN VISIT OF THE REV. J. 
 JONES TO UVEA APPOINTMENT OF A MISSIONARY FOR UVEA ORDERED 
 OFF BY THE FRENCH CONDUCT OF THE PRIESTS UPON NEWS OF THE 
 ARRIVAL OF SOLDIERS AT LIFU. 
 
 WE have now arrived at an epoch in the history of 
 the Loyalty Islands Mission which was happily the 
 beginning of a much better state of things. We had 
 evidently been misrepresented and misapprehended, and 
 consequently distrusted) and our converts treated with 
 injustice and severity. In vain we appealed to the 
 Colonial Government at New Caledonia against the 
 injustice and partiality of the commandant at Lifu, 
 whose one great object seemed to be to secure promotion, 
 and who acknowledged that there was little hope of this 
 if he opposed the priests. We could not obtain that 
 liberty of action in our evangelistic work which the 
 Emperor had led us to expect. We could not obtain 
 (not redress, for we did not ask that, although we were 
 entitled to it) any cessation of the unjust imprisonment
 
 u
 
 THE STORY OF THE LIFU MISSION. 2$ I 
 
 of Protestants by the authorities at Lifu, and of the 
 persecution of Protestants on Uvea by the Roman 
 Catholics. So we wrote to the directors of our society 
 requesting them to make an appeal to the Imperial 
 Government at Paris. Several memorials had to l?e 
 addressed both to our Government and that at Paris 
 before the latter ordered the governor of New Caledonia 
 to appoint a Commission of Inquiry to investigate the 
 complaints which we made. As this commission had 
 special reference to the persecutions on Uvea, I will 
 here give a brief account of those outrages. 
 
 Uvea, like Lifu, is of coral formation, and forms the 
 east side of a group of about twenty low islets, connected 
 to each other and to Uvea by reefs, except where there 
 are openings leading to the lagoon. The principal 
 island is a long curved strip of land, thirty miles in 
 length, three miles wide in some places, and about 150 
 feet high. The next in size is separated from it by a 
 narrow strait, and is about twelve miles in length. The 
 rest are small islets forming a circular lagoon of about 
 twenty miles in diameter, with regular soundings which 
 decrease gradually towards the land. It is one of the 
 loveliest coraline groups in the South Seas. From its 
 large placid lagoon the natives obtain an abundant 
 supply of fish, whilst the numerous reefs and islets 
 supply a great quantity and variety of shells which are 
 eagerly sought by traders and visitors. There are two 
 distinct tribes on the island one occupies the northern 
 and southern districts, the other the central one. The 
 forefathers of the former tribe are said to have been
 
 2 52 THE STORY OF THE LIFU MISSION. 
 
 drifted thither in canoes a few generations back from 
 the original Uvea or Wallis Island. Their language 
 bears a striking resemblance to the Samoan, whilst 
 that of the latter tribe is more like those dialects spoken 
 in the New Hebrides group. The whole population of 
 the islands is supposed not to exceed 2500. 
 
 The gospel was introduced by natives of Mare, who 
 were sent as pioneer teachers in 1856. The French 
 priests arrived in 1857, and, as usual, declared those 
 who preceded them to be false teachers, and themselves 
 the true messengers of God. By bribes and threats they 
 succeeded in prevailing upon a number of those who had 
 embraced Protestantism to become Roman Catholics ; 
 and having settled amongst the enemies of the tribe 
 that had received our teachers, the differences assumed 
 a political as well as a religious character. In order to 
 secure the accomplishment of their designs, the priests 
 arranged with our teachers that they should confine 
 themselves to one district whilst they did the same in 
 the other. Our teachers believing, in their simplicity, 
 that the priests had no other design than that expressed 
 viz., to promote peace readily consented, and devoted 
 themselves to the southern district alone. The majority 
 of the two tribes embraced the doctrines of their respec- 
 tive teachers, and the island naturally became divided 
 into Catholic and Protestant. When, however, the 
 priests considered that they had acquired sufficient in- 
 fluence to prevent the introduction of Protestantism to 
 the northern part of the island, they proceeded to erect 
 chapels alongside the Protestant places of worship on
 
 THE STORY OF THE LIFU MISSION. 2$ 3 
 
 the southern side. In vain our teachers charged them 
 with breach of faith; the work of proselytising was com- 
 menced and carried on with vigour and not without 
 success. 
 
 The Protestants and their teachers now became more 
 anxious than ever to get an English missionary to reside 
 amongst them, and the deputations that visited the 
 island urged the directors to appoint a missionary for 
 Uvea as early as possible. This, however, could not be 
 done, owing to the pressing claims of other parts of the 
 mission-field. We therefore, the missionaries of Lifu and 
 Mare, arranged to visit Uvea in turn, and remain a few 
 weeks with the people. I being the nearest to the island, 
 was requested by the brethren to consider Uvea a part of 
 my district until the arrival of a missionary from England ; 
 and the teachers were instructed to proceed, in a canoe, 
 to Lifu for advice in cases of difficulty. Being unable 
 to obtain a missionary, the principal chief, Whenege, 
 and a number of his people came over to Lifu to ask for 
 Apolo, a Samoan teacher, the best in my district ; and 
 feeling that he would be of greater service at Uvea than 
 Lifu, I complied with their request, and prevailed upon 
 the natives of the village where he laboured to give him 
 up to the Uveans, who had no missionary. 
 
 It was in September 1860 that I paid my first visit to 
 Uvea. I went across in my boat to locate Apolo as 
 teacher at Fazaue, the village where Whenege resided. 
 Whenege is the principal chief on the southern part of 
 the island. I found that the priest had not only built 
 chapels in the Protestant villages, but had taken up his
 
 254 TIIE STORY OF THE L1FU MISSION. 
 
 residence at Fazaue, near "VVhenege's house, and that he 
 was threatening the Protestants with a French man-of- 
 war. He had succeeded in getting around him a few 
 followers, men of the baser sort, whom he supplied 
 liberally with grog and tobacco. On the Sabbath 
 preceding my arrival he had taken the " pate " (a small 
 hand-gong used as a bell, and beaten from one end of 
 the village to the other to assemble the people for wor- 
 ship) from the lad who was beating it as he passed his 
 door, telling him that he hated the sound, and threaten- 
 ing him if he repeated the offence. The day after my 
 arrival being Sabbath, I sent the boy to sound the gong 
 as usual. The priest, as on the previous Sabbath, rushed 
 out of his house as the lad was passing, and seized the 
 pate. I of course went immediately and asked for 
 an explanation. He told me that it annoyed him ; that 
 he hated the sound, knowing our religion to be false. 
 I reminded him that he had the remedy in his own hands 
 he could remove to another place ; that he was at perfect 
 liberty to ring his bell, and must allow our people to do 
 the same. He then said that the boy crossed his pre- 
 mises beating the gong, which I acknowledged he had 
 no right to do, and asked where his boundary line was, 
 and if the boy did not keep to the public road. I found 
 that the native had not deviated from the path, but that 
 the priest considered his boundary to extend across the 
 public road down to the sea ! At another village I found 
 the Protestant church closed, and the priest's tabu, set 
 on it in the shape of a stick with a piece of dirty calico 
 fastened to it, which I pulled down, and told those who
 
 THE STORY OF THE LIFU MISSION. 25 5 
 
 built and owned the church not to be afraid of his tabus, 
 but to assemble as formerly in the building for public 
 worship. 
 
 At another Protestant village I found a number of 
 refugees from the northern district. The chief of Oinvat 
 (Owa) and a number of his people had embraced Pro- 
 testantism, and sent to the southern district for our 
 teachers to visit and instruct them. A Raratongan and 
 a Mare teacher went, but they were waylaid by the 
 Roman Catholics and beaten, and their books and clothes 
 destroyed. The Papists then mustered, about six hundred 
 in number, attacked the village of Oinyat, pulled down 
 the chapel and cast the materials into the sea, and 
 burnt the village. The poor old chief and a child who 
 lay sick in one of the houses unable to escape were 
 burnt to death. All who had declared themselves Pro- 
 testants were driven from the district and their planta- 
 tions confiscated, and were obliged to remain refugees 
 in the southern district, where I found them, till 1867. 
 They assured me that the priest had supplied ammunition 
 for the destruction of the village, and named five indi- 
 viduals who were known to have each received from him 
 a canister of powder. 
 
 I determined to visit the priest in the northern district, 
 and learn if possible from his own lips his views on 
 religious liberty. We met in the lagoon, and I invited 
 him into my boat and returned. We were three or four 
 hours on the passage, and so had plenty of time to 
 discuss matters in general and the persecution of Pro- 
 testants in his district in particular. He made no
 
 2 $6 THE STORY OF THE LIFU MISSION. 
 
 attempt to conceal his hatred towards Protestantism ; 
 spoke of us as incorrigible heretics, and said that his 
 conscience would not permit him to allow any Protestant 
 teachers to enter his district, or even to remain on the 
 island, if he could prevent it. He appeared to me to be 
 just such a character as those of whom we read in Spanish 
 inquisitions, one who would probably be selected to 
 manage an infernal machine. He had the impudence 
 to ask me in my own boat what right we had to go 
 about as missionaries teaching false doctrine, and re- 
 minded me of what he considered would be the con- 
 sequences. I confess that I felt more amused and 
 instructed than annoyed at the man's impertinence. 
 He was evidently in earnest ; and when you see a person 
 in earnest, even although in error, you feel a sort of 
 respect for him, and more inclined to pity than to blame. 
 He informed me that he daily expected a French man- 
 of-war, and that he intended to lodge a complaint with 
 the captain against our teachers, and urge him to make 
 two of them prisoners ; he charged them with disturbing 
 the public peace by going into the northern district. 
 Just as we were about to part on the beach a vessel hove 
 in sight. " Here," I said, " is probably your expected 
 man-of-war; we will refer the matter to the captain." It 
 proved to be the French transport Bonite, which had 
 called at Lifu. The captain was, happily, a very liberal 
 gentleman ; lie was, indeed, a man of science as well as 
 war. He patiently heard our complaints, and, much to 
 the annoyance of the priests, decided in favour of religious 
 liberty, refusing to punish our native teachers, and
 
 THE STORY OF THE LIFU MISSION. 2$ / 
 
 blaming the priests for creating amongst the natives a 
 dislike, if not hatred, of the French, by causing them to 
 expect and dread a French man-of-war. He assured me 
 that the priests had no authority for using these threats, 
 and that they had already incurred the displeasure of tfte 
 governor of New Caledonia by so doing. The captain 
 having assembled the chiefs, and given them some good 
 advice, he left, expressing the hope that perfect liberty 
 of worship would not be interfered with. The priests, as 
 may be supposed, were far from satisfied with the visit 
 of their countryman, and in a very short time succeeded 
 in effacing from the minds of their followers the impres- 
 sions which the captain had made in favour of religious 
 liberty, telling them that they would write to the governor 
 at New Caledonia, who would send a captain that under- 
 stood his business better ! Having visited the Protestant 
 and heathen villages, and a westerly wind springing up, I 
 returned to Lifu, having spent three weeks on the island. 
 Whenege and the natives appeared delighted to have 
 Apolo settled amongst them ; and although he was my 
 right-hand man, I also was pleased with the arrange- 
 ment, feeling that he would be of more use at Uvea than 
 at Lifu. 
 
 In 1863 the Rev. J. Jones of Mare visited Uvea, and 
 remained several weeks on the island. He found the 
 work steadily advancing, and with it the opposition of 
 the priests, with whom, like myself, he had a most 
 unsatisfactory interview. The natives were increasingly 
 anxious to get a missionary ; and in answer to our ear- 
 nest appeal the directors appointed the Rev. Mr Irving, 
 

 
 258 THE STORY OF THE L1FU MISSION. 
 
 who died in Sydney on his way to the field. The time, 
 however, had come for the Uveans to obtain the desire 
 of their heart, a missionary, although Mr Irving was not 
 the man intended by Providence. The Rev. S. Ella 
 having been obliged to leave Samoa on account of Mrs 
 Ella's health, and being anxious to continue in the 
 mission-field, and thinking that the climate in the 
 Loyalty group would probably suit Mrs Ella's health, 
 promptly consented (when urged by one of his brethren, 
 the Rev. W. Gill of Mangaia) to take Mr Irving's place. 
 He was one of those on board the Day Spring when she 
 called at Lifu a fortnight after the village of Chepenehe 
 had been burnt down by the French. As I have already 
 stated, no person except the captain was allowed to 
 land, and Mr Ella was informed that he must abandon 
 the idea of settling on Uvea as a missionary. Before 
 the Day Spring left he wrote to the commandant, as an 
 Englishman, soliciting a permit of residence. After 
 remaining three months in the New Hebrides group, he 
 returned in December 1864, and settled on Uvea as 
 English resident, awaiting the decision of the Imperial 
 Government with reference to the restrictions under 
 which we were placed by the governor of New Cale- 
 donia. It is from him chiefly that I have received the 
 following account of the persecutions on Uvea. 
 
 As soon as the news reached Uvea of the arrival of 
 the soldiers at Lifu, and of the seizure and desecration of 
 the church at Chepenehe, the priest, in imitation of that 
 act, immediately assembled his followers and proceeded 
 to take possession of the Protestant churches. At
 
 THE STORY OF THE LIFU MISSION. 2$C) 
 
 Fazaue a Protestant teacher (a Raratongan) and his 
 people were returning from church when they were 
 assailed by an armed mob headed by the priest. The 
 teacher was seized by a native, who raised his hatchet 
 over his head, saying that he would kill him if he con- 
 tinued his work. They marched to Banut, where they 
 found the congregation still assembled in the church. 
 The priest and a few of his party entered. He ordered the 
 teacher (a Samoan) to leave the pulpit, informing him 
 that he had come to conduct the Roman Catholic worship 
 there; that the Protestant ( ;< heretic") religion was for- 
 bidden, and that the people must all become " Catholics." 
 They then proceeded to Whakaio and Lekin, and took 
 possession of the churches at those villages. They also 
 seized a small church at Nimaha, near Banut. Some 
 time before these events occurred, Drumai, the chief of 
 a Protestant village, became a Roman Catholic, and told 
 Bumele, the chief of the adjoining village, to take the 
 Protestant church to his own laud. It was accordingly 
 pulled to pieces, the walls demolished, and then recon- 
 structed at Bumele's village. This did not satisfy the 
 priest ; he won over Bumele's son, and told him that he 
 had better seize the church and use it as a Roman 
 Catholic chapel, lest the soldiers should come and take 
 it as they had done at Lifu ! So Bumele and his people 
 were turned out of their place of worship again, which 
 was used by the three or four people who had joined the 
 priest at that village as a Roman Catholic chapel. At 
 one of the villages where the Protestants refused to give 
 up their church, the Roman Catholics assembled on a
 
 26O THE STORY OF THE LIFU MISSION. 
 
 Sabbath near the church during the hour of service, and 
 fired upon the congregation to drive them out. After 
 they had cleared the church they seized the teacher, and 
 threatened to kill him if he continued to hold services 
 there. The teachers, in imitation of what had been done 
 at Lifu, were all ordered to assemble on the mission 
 premises at Fazaue, and were strictly forbidden to 
 instruct the people, or hold any services with them what- 
 ever. The Protestants were told that if they wished to 
 assemble for worship, they must choose between Roman 
 Catholic chapels and the bush ; all Protestant assemblies 
 must be in the bush a five-mile act ! This was the 
 state of things when Mr Ella arrived in December 1864, 
 and in this condition they remained until April of the 
 following year, when he was allowed to officiate as the 
 Protestant missionary of Uvea.
 
 XXI. 
 
 MR ELLA OBTAINS PERMISSION TO OFFICIATE AS MISSIONARY OUR INTER- 
 VIEW WITH THE PEOPLE ATTEMPT TO RECOVER THE CHURCHES THE 
 PROTESTANTS ATTACKED WHILE AT WORSHIP MR ELLA APPEALS TO 
 THE COMMANDANT No REDRESS GOVERNOR'S VISIT TO UVEA PLACES 
 THE ISLAND UNDER CATHOLIC CHIEFS CONFIRMS THE SEIZURE OF THE 
 CHURCHES OWA'S CASE OWA GOES TO OCCUPY HIS LAND Is MUR- 
 DEROUSLY ATTACKED OWA IS CALLED TO A CONFERENCE WITH THE 
 
 PRIESTS PERSECUTION OF NATIVE TEACHERS LIFU TEACHERS 
 LOCATED AND ATTACKED THE BRUTAL TREATMENT OF KERISIANO 
 CASES OF INDIVIDUAL PERSECUTION MR ELLA ATTACKED THE COM- 
 MUNION SERVICE INTERRUPTED MR ELLA'S FRUITLESS APPEALS TO 
 THE AUTHORITIES WABALU'S VISIT TO LIFU, AND RECEPTION BY 
 THE COMMANDANT THE LESSON WHICH THE COMMANDANT'S CONDUCT 
 WAS CALCULATED TO TEACH. 
 
 IT was during my visit to Government House in '65, to 
 which I have referred, that his Excellency placed in my 
 hands written permission for Mr Ella to commence his 
 missionary labours on Uvea, Upon my return to Lifu, 
 I proceeded at once in my boat to Uvea, to convey to my 
 missionary brother the joyful news. We assembled the 
 people and communicated to them the welcome informa- 
 tion, which was received by the Protestants with great 
 delight. Mr Ella was now in a position to speak and 
 make himself heard on behalf of his persecuted people. 
 He sought, forthwith, to recover the Protestant churches 
 seized by the Roman Catholics. It was evident to the 
 natives that Protestantism was allowed by the Govern-
 
 262 THE STORY OF THE LIFU MISSION. 
 
 ment, by the fact of Mr Ella's being permitted to labour 
 there as Protestant missionary, and as a natural conse- 
 quence they inferred that the churches should be restored 
 to those who built them. We had an interview with 
 Wabalu, the chief of Fazaue, and other Roman Catholics ; 
 he told us that he could not say anything in the matter, 
 the priest being absent. At Whakaio and Lekin the 
 lloman Catholics told Mr Ella that taking the churches 
 was not their act, and readily consented to the Protest- 
 ants reoccupying them. The chief at Nimaha volun- 
 tarily surrendered the chapel which he had taken. When 
 these facts were made known to the priest, he became 
 enraged, and sent messengers to the above villages 
 exhorting his followers to retain the buildings, and on 
 no account let them pass again into the hands of the 
 " heretics." Mr Ella advised his people to avoid any 
 rupture, but to use all quiet means to occupy their 
 chapels, and if they were prevented he would apply to 
 the governor at New Caledonia. At Whakaio the people 
 took possession of their church, and were at worship when 
 a mob of lloman Catholics entered, stopped the service, 
 and commenced dragging the natives out. The old 
 chief was greatly abused, told that he was worshipping 
 the devil ; then called a devil, a heretic, a pig, and other 
 equally polite names. At Lekin the Roman Catholics 
 held possession of the church, telling the Protestants to 
 worship at one end of it whilst they occupied the other ! 
 Mr Ella referred the matter to the commandant at 
 Lifu, which was the commencement of a long and fruit- 
 less correspondence between him and the authorities on
 
 THE STORY OF THE LIFU MISSION. 263 
 
 the subject of the persecutions of Protestants on Uvea. 
 Those outrages might have been prevented, and liberty 
 of worship and public tranquillity secured at Uvea as at 
 Lifu, had the commandant felt disposed to act justly 
 towards the Protestants, or had he, at least, determined 
 so to act ; for whatever his feelings were on the subject, 
 his worldly prospects (judging from his own statements) 
 led him to play into the hands of the priests. Instead 
 of replying to Mr Ella's communication by declaring 
 that there was to be perfect liberty of worship, and that 
 the religious edifices were to be used for the purposes for 
 which they were constructed, and that Roman Catholics 
 and Protestants were to live in peace as French subjects, 
 equally esteemed and equally amenable to French law, 
 instead of writing in this strain, which would have been 
 in accordance with the spirit of the Emperor's letter, he 
 evaded the question by referring to the governor, and 
 thus encouraged the priests and their followers to con- 
 tinue their persecutions. 
 
 The governor visited the Loyalty group in June ; and 
 whilst at Uvea, Mr Ella requested him to order the Pro- 
 testant churches to be returned to the Protestants. His 
 Excellency had a long interview with the priests, and 
 ordered the natives to be assembled from every part of 
 the island. On the following day there was a general 
 meeting in the open air, at which were present the 
 governor and his staff, all the chiefs and most of the 
 people, one of the French priests and Mr Ella. The hopes 
 of the Protestants were raised. Although they were not 
 anxious to obtain redress for the injuries they had sus-
 
 264 THE STORY OF THE LIFU MfSS/OX. 
 
 tained, yet they hoped that at that meeting the governor 
 would take the opportunity not only of publicly restoring 
 to them their churches, but of expressing in unmistak- 
 able language his disapproval of the course which the 
 Roman Catholics had pursued, and sternly forbidding a 
 continuation of the persecutions and annoyances ; also of 
 clearly making known to the assembled crowd that the 
 Protestants were allowed by French law the same 
 privileges as Roman Catholics. He would, of course, 
 have incurred the displeasure and opposition of the priests 
 by an enunciation of such sentiments ; but surely an 
 officer in his position ought not to deviate from a just, 
 straightforward, and honourable course from such con- 
 siderations. From whatever motives he acted, he com- 
 pletely disappointed the expectations of Mr Ella and the 
 Protestants. He divided the island into three portions, 
 over which he appointed three Roman Catholic chiefs. 
 All the chiefs were formerly independent ; and although 
 some were more powerful than others, yet all maintained 
 and gloried in their independence. To set up one over 
 another, and especially one of a different faith, was con- 
 sequently a proceeding that was likely to have a serious 
 issue, unless there was a power on the island to enforce 
 it. The governor's idea, doubtless, was to simplify the 
 government of the island, by creating three responsible 
 persons to whom he could look in cases of difficulty. 
 Still it would appear reasonable that one of these, at 
 least, should be a Protestant. The Protestants mani- 
 fested great dissatisfaction at this announcement, but 
 were silenced.
 
 THE STORY OF THE LIFU MISSION. 26$ 
 
 Mr Ella then requested the governor to give his deci- 
 sion about the churches seized by the Roman Catholics. 
 The chiefs of the villages where the churches had been 
 taken, being Roman Catholics, claimed the buildings 
 because they were erected on their land ! The governor, 
 after several attempts to avoid any decision, at last said, 
 " You can take back the chapel here [Fazaue] for four 
 months, in which time you will be able to build another, 
 when you will leave this as Government property, which 
 no one can pretend to claim. The other little places will 
 remain in the hands of the Catholics for their use, but 
 are Government property." Mr Ella protested against 
 this unjust decision, but was reminded by his Excellency 
 that all public buildings were Government property, and 
 as such he could dispose of them as he pleased. With 
 reference to former seizures and spoliation, Mr Ella was 
 told that he had no right to interfere, as the acts were 
 committed before he arrived. 
 
 The chief Owa then asked the governor to authorise 
 his return, with his subjects, to his village at Oinyat, 
 from which they had been driven by the Roman Catholics, 
 who would not allow them to return unless they adopted 
 their faith. His Excellency was informed of the attack 
 upon the teachers, the burning of the village, and the 
 fate of the old chief who perished in its ruins. The 
 Roman Catholics did not deny the facts, they simply 
 stated, as a reason for their conduct, that they had 
 determined to keep " heretics " out of their district. 
 The governor decided that the refugees should return 
 to their lands. Baihit, the Roman Catholic chief, at
 
 266 THE STORY OF THE LIFU MISSION. 
 
 once openly declared that he would not allow them, 
 when the governor commanded him to listen to and obey 
 his commands. No further reference was made to the past. 
 His Excellency abruptly broke up the conference and 
 proceeded to his ship, leaving the Protestants disappointed 
 and heavy-hearted, whilst the Roman Catholics were 
 exulting at the issue. Nothing had been done with 
 reference to the past, and more power had been given 
 to them, which would enable them the better to carry 
 out their plans in future. As might have been expected, 
 the persecutions of the Protestants became more frequent 
 and severe than before. 
 
 On the following month Owa and his people went to 
 occupy their lands, some Whadila men accompanying 
 them to assist in building their houses and making plan- 
 tations. When they arrived opposite the priest's house, 
 a mob of armed Roman Catholics rushed out (of the 
 house and premises) upon them, and seriously wounded 
 five of the party. The Protestants were all unarmed, 
 and fled back to the village where they had been refugees 
 for more than two years. The transport Caledonienne 
 called at Uvea a few months afterwards, and the captain, 
 taking the two priests as interpreters, pretended to 
 inquire into the matter. He acquitted Baihit and his 
 murderous party, and threatened to take prisoner the 
 chief of Whadila (a Protestant) for accompanying the 
 people of Oinyat, as the governor's permit applied only 
 to Owa and his subjects ! Such proceedings only tended, 
 of course, to encourage the Roman Catholics. The 
 priests were not slow to turn this connivance of the
 
 THE STORY OF THE LIFU MISSION. 267 
 
 authorities to account, and the result was open, syste- 
 matic persecution. I shall presently give a few speci- 
 mens of the kind of treatment to which the Protestants 
 were subjected, in the meantime let us follow the case 
 of the refugees. Several months after the Caledonienne 
 had been to Uvea, the commandant at Lifu resolved 
 to visit the island. He also made inquiries into Owa's 
 case in the presence of the priests and people, and pro- 
 nounced Baihit and the priests guilty, declaring that the 
 former should cease to be chief. Months passed over, 
 and nothing further was done, Baihit remaining chief 
 and continuing his persecutions as before. Mr Ella 
 plied the commandant with letters on the subject ; and 
 a year afterwards the latter wrote to Owa telling him 
 that he had better make another attempt to occupy his 
 land, but that he should go alone this time, and not 
 with a Protestant suite ! He did so, but was met by an 
 armed party of Roman Catholics and driven back again. 
 Six months more passed and nothing was done. Baihit 
 visited Lifu in company with the priests ; was well 
 received by the commandant, although he had said 
 when at Uvea that Baihit was no longer to be chief. 
 After this interview the commandant wrote to Owa, 
 saying that Baihit declared that he had never op- 
 posed his return ! ! ! and therefore he was at liberty to 
 reoccupy his lands whenever he pleased. He could not, 
 however, have a Protestant teacher for his people unless 
 Baihit permitted it ! Owa was called to a conference with 
 the two priests, who told him that he might return to 
 his lands, but that he and his people must not expect
 
 268 THE STORY OF THE L1FU MISSION. 
 
 any peace unless they became Roman Catholics. They 
 were on this occasion allowed to return to their village 
 (or rather the site of their former village) without moles- 
 tation ; but the very day after their arrival, Baihit called 
 upon the Protestant women to come and carry stones 
 and sand to make a road in his village. The men com- 
 plained of this, as Owa had never been a chief under 
 Baihit, and as they had their own houses and plantations 
 to attend to. For these complaints some of the men 
 were tied up. Baihit forbade any one taking them food, 
 and would not allow them to hold any religious services. 
 They were thus annoyed for some days, and then left to 
 go to Lifu to see the commandant. When Owa appeared 
 before the commandant, the latter abused him for not 
 obeying Baihit i.e., not becoming a " Catholic" and 
 sent him back again without any orders. Owa and his 
 people settled down again at Whadila as refugees, feel- 
 ing that there was nothing left for them but patient 
 endurance and hope for Divine assistance. The priest 
 had a chapel erected upon Owa's land, also a small house 
 for himself, and thus matters continued until the arrival 
 of the Imperial commission of inquiry. 
 
 The native teachers came in for their full share in the 
 persecutions on Uvea. These worthy men, the real pioneers 
 of Christianity and civilisation in the South Seas were 
 marked objects of priestly rage and malignancy. These 
 holy fathers (or, as they have not been inaptly termed, 
 on account of their extensive trade in cocoanut oil, 
 "oily fathers") not only abused them whenever they 
 had an opportunity, but also stirred up their blind
 
 THE STORY OF THE LIFU MISSION. 269 
 
 followers to molest and ill-treat them as much as 
 possible. The two teachers who were going to Oinyat 
 to hold services were assailed by a mob of Roman 
 Catholics, who tore up their books and their clothes, 
 and having beaten them, sent them back almost naked. 
 When the governor silenced the teachers on Mare and 
 Lifu, the priests did the same at Uvea. Subsequently 
 Mr Ella obtained permission to reinstate the teachers 
 from Mare, and send for others to Lifu, seeing they 
 were French subjects. The eastern teachers were 
 obliged to return to their homes. As soon as the Lifu 
 teachers were located at their stations on Uvea, they were 
 assailed by the Roman Catholics. At one village where 
 the chief was a Roman Catholic, though nearly the 
 whole of his people were Protestants, they attempted to 
 drag the teacher from the place. Shortly after, he was 
 still more violently assaulted. On the occasion of the 
 opening of a Roman Catholic church at Fazaue, he was 
 charged with having advised his people not to take any 
 part in the ceremony, nor yet to contribute to the feast : 
 for this offence he was dragged from his house at mid- 
 night by his hair; beaten along the road to Fazaue; 
 bound and imprisoned in the old Protestant church till 
 morning, when a cross was prepared, to which he was 
 tied, and exposed to the ridicule of the Roman Catholics 
 assembled from all parts of the island to the feast of the 
 " Consecration," the priest setting them the example by 
 entering the old chapel smoking his pipe, and laughing 
 at and ridiculing the crucified teacher. 
 The teacher at Lekin was repeatedly insulted and
 
 27O THE STORY OF THE LIFU MISSION. 
 
 threatened by the Roman Catholics on account of his 
 steady perseverance in his work, the chief declaring that 
 he would " cut his throat " if he remained there. Being 
 engaged in rebuilding the village chapel destroyed by 
 the Roman Catholics, and in order, we suppose, to stop 
 the work, Kerisiano, the teacher, was seized at mid- 
 night, dragged from his bed, bound hands and feet, and 
 carried like a pig to a canoe waiting for him, and taken 
 over to Lifa not directly to the commandant, but to 
 the priest who resides near my station. After I had 
 an interview with the teacher at Chepenehe, and learnt 
 the brutal manner in which he had been brought over to 
 Lifu unknown to Mr Ella, I informed the commandant 
 of the circumstances of the case, but nothing was done. 
 Mr Ella addressed a number of communications, both to 
 the commandant and to the governor, on the subject of 
 these outrages ; the only reply he received was an order 
 of the governor suspending all the teachers, and requir- 
 ing them to return immediately to Mare and Lifu. 
 Natives of one island were not allowed to act as teachers 
 on another. This order was placed in the hands of their 
 persecutors the Roman Catholic chiefs, who were merely 
 the agents of the priests, and the teachers were sent 
 away with abuse and indignity, without the least notice 
 having been taken of the outrages committed upon them. 
 There were many cases of individual persecution, from 
 which I select a few. Bumele, chief of Whakaio, was 
 one of the first who received the gospel on Uvea, and 
 one of the greatest sufferers from the persecutions. 
 Even his own son was estranged from him, and led to
 
 THE STORY OF THE LIFU MISSION. 2/1 
 
 persecute him. Not only was his chapel taken from 
 him and his people, but, on pretext of having cooked a 
 sacred fish, his village was burnt down by the Roman 
 Catholics. On one occasion he was bound in a brutal 
 manner, so that he could neither lie down nor stand for 
 twenty-four hours. He was an old man, and had a 
 diseased arm, on which account his sufferings were more 
 severe during this day's torture. His tormentors stood 
 near him during the greater part of the day, and when 
 he besought them to give him a little water, he was 
 answered by laughter and jeers. When released at 
 the end of the twenty-four hours, he was seriously ill. 
 Even when he died, the malevolence of his persecutors 
 followed him to the grave, into which one of them fired, 
 saying that he would " send his soul to hell " ! 
 
 The most usual form of persecution was that of bind- 
 ing with ropes and confining to a hovel. Several were 
 thus bound for joining the Protestants, and others 
 dragged to the chiefs premises, where they were compelled 
 to labour until they recanted and returned to the holy 
 communion of the Catholic and Apostolic Church ! A 
 boy who attended the Sabbath school was beaten for this 
 offence by his chief till he fainted. Persisting in going, 
 he was again seized, bound with cords, and taken to 
 a deep hole into which dead bodies were formerly thrown, 
 and threatened to be cast in unless he promised never to 
 attend the heretic school and chapel again. A girl about 
 eight years of age was similarly treated for the same 
 reason ; and the widow of a Roman Catholic having re- 
 turned to her family (who were Protestants) after the
 
 2/2 THE STORY OF THE LIFU MISSION. 
 
 death of her husband, was removed, and condemned to 
 labour in the plantations of the Catholic chief. 
 
 Mr Ella himself did not escape in the general per- 
 secution. We may easily imagine how acutely both he 
 and his devoted wife felt the pain of witnessing the 
 sufferings of their poor people without being able to 
 render assistance. It was a great relief to Mrs Ella 
 when she was permitted to send a little food to the 
 prisoners, but this privilege was not always granted at 
 Uvea any more than at Lifu. Not only was Mr Ella 
 insulted and his property stolen, but he was personally 
 and openly attacked whilst engaged in his missionary 
 duties. On one occasion, during the administration of 
 the Lord's Supper, the Roman Catholics rushed into the 
 church, and proceeded to drag the people out. Violent 
 hands were laid upon Mr Ella himself, and the com- 
 munion-table nearly upset. This disgraceful affray was 
 accompanied by great excitement, from which Mrs Ella 
 suffered for some time afterwards. The cause assigned was 
 that the Protestants were holding a Sabbath school, and 
 that all schools had been closed by the order of the governor. 
 On another occasion Mr Ella and his boat's crew were 
 attacked near the priest's house whilst on their way to 
 Oinyat. The cause assigned was that no heretics were 
 permitted to visit that part of the island. It would be 
 easily to prolong the list of persecutions and annoyances, 
 but these will suffice to indicate the sort of treatment to 
 which the Protestants were subjected. Mr Ella deter- 
 mined to keep the local Government fully informed of 
 all that happened, that they might not be able to plead
 
 THE STORY OF THE LIFU MISSION. 2/3 
 
 ignorance should it become necessary to appeal to the 
 Imperial Government ; his full and frequent communi- 
 cations, however, were often not even acknowledged. It 
 was very painful for us to receive from time to time 
 accounts of the proceedings at Uvea, and to see that no 
 effort was made either to protect the innocent or punish 
 the guilty. I often had interviews with the comman- 
 dant upon the reception of letters from Uvea, and spoke 
 strongly of the disgrace and injustice of allowing such 
 a state of things to continue. On such occasions he 
 would readily admit that the Protestants were treated 
 with great injustice and severity, but professed to be 
 unable to control the chiefs at Uvea, who, he said, were 
 the dupes of the priests. He stated that he had written 
 forbidding such acts, and threatening the chiefs if they 
 were continued, although the chiefs declared that the 
 contrary was the truth ; and I am inclined to think they 
 are right, for the commandant's acts tended to verify 
 their words more than his own. It was not long after 
 this interview (during which he had expressed great in- 
 dignation at Wabalu's treatment of the Protestants at 
 Fazaue, regretting that he had no means of getting these 
 refractory chiefs into his power, and blaming the go- 
 vernor for not sending him a vessel that he might pro- 
 ceed to Uvea and bring them over to prison by force) 
 that Wabalu came over to Lifu in a canoe to visit 
 a friendly chief. Now, I thought, if the commandant 
 is sincere in his professed anxiety to bring about 
 a better state of things at Uvea, he has an oppor- 
 tunity of making known his will by his conduct to
 
 274 THE STORY OF THE L1FU AflSSIO.V. 
 
 tli is man. Judge of my surprise when the Protestants 
 were ordered to make a feast for this persecutor of their 
 friends at Uvea. He was well received by the comman- 
 dant, dined with him, and was retained by him three days 
 at Chepenehe, waiting for the feast that was prepared 
 especially for him and his followers. We thought that it 
 was likely he would escape imprisonment, notwithstand- 
 ing what the commandant had said to me about him, 
 but we were not prepared for such a demonstration of 
 favour as this. The natives learned the lesson which it 
 was evidently intended to teach, and returned to Uvea 
 to the work of persecution with renewed energy. Feel- 
 ing that there was no hope of redress from the local 
 authorities who had already attempted to get rid of 
 English missionaries, and were evidently conniving 
 at these outrages upon the Protestants, thinking pro- 
 bably by this means of systematic annoyance to lead us 
 to abandon our work Mr Ella appealed to the London 
 Missionary Society, urging them to endeavour to move 
 the Imperial Government at Paris on behalf of the 
 Christians of Uvea. After several memorials, direct 
 and through our Government, to his Majesty the Em- 
 peror, an order was sent to New Caledonia appointing a 
 Commission of Inquiry to investigate our grievances.
 
 XXII. 
 
 ARRIVAL OF THE COMMISSION B OLA'S CASE HAL-ADMINISTRATION PRO- 
 HIBITION TO ERECT CHAPELS LETTER TO THE COMMISSION PROBABLE 
 CONSEQUENCES BULA AND THE COMMISSION INJUSTICE OF THE COM- 
 MANDANT BEING ON THE COMMISSION THE COMMISSION AT UvEA 
 
 RESDLS. 
 
 ON the 24th September 1869, a French steamer arrived 
 at Chepenehe with the commission on board. At ten 
 o'clock the same night I received a letter from the 
 president of the commission, informing me of their 
 appointment and object, and requesting me to meet them 
 on the following day at the office of the commandant. 
 Having carefully thought over and arranged the subjects 
 to be brought before the commission, I proceeded at the 
 hour specified to the place of rendezvous. The com- 
 mission was composed of the judge and a lawyer from 
 Noumea, the commandant of the Loyalty islands and 
 an interpreter. The president proceeded to inform me 
 that the chief Bula had not been imprisoned on account 
 of his faith, as I had represented, but for disobedience 
 and bad conduct ! He produced a list of Bula's crimes 
 which he had received from the commandant, which he 
 read and commented upon. From this list it appeared 
 that Bula had been imprisoned for remaining at the 
 Institution (of which he was a student when the French 
 took possession of the Loyalty group, with a view of
 
 2/6 THE STORY OF THE LIFU MISSION. 
 
 becoming an evangelist to some heathen island, accord- 
 ing to his earnest desire) instead of returning to his 
 people. His having been imprisoned a fortnight here, 
 and sent to New Caledonia in irons, where he was kept 
 a prisoner at large for about a year, was on account of 
 his having, it is said, tried to prevent one of his subjects 
 from marrying a Roman Catholic, of which the priest 
 had made a complaint. Other imprisonments were said 
 to have been on account of there not being a sufficient 
 number of his men at work at the camp at different 
 times. Leaving the president to judge between the 
 alleged crimes and the punishment inflicted, I simply 
 asked if he supposed that Bula had been allowed to 
 defend himself against these charges. He replied that 
 he had no reason to doubt it ; that the French did not 
 punish without a cause or without trial. I answered 
 that it was not a question of what French law is, nor 
 of how it is administered in French courts, but of the 
 administration in this group, where there is no court : 
 and that to proceed upon the supposition that the com- 
 mandant had acted justly was begging the question. I 
 assured him that Bula and many other natives have been 
 and continue to be imprisoned not only without trial, 
 but without knowing the cause, except that assigned by 
 Roman Catholics viz., that they are Protestants. They 
 have been sent for and conducted to prison without even 
 seeing the commandant. The judge, however, said (in 
 the presence of the commandant) that he could not 
 conceive it possible for a French officer to act so 
 unjustly !
 
 THE STORY OF THE LIFU MISSION. 
 
 When I proceeded to bring other questions before the 
 commission, the judge informed me that they were not 
 included in their instructions, and referred me to the 
 commandant. I told him that since 1865 I had repeat- 
 edly made written and verbal applications for permission 
 to build five village churches of coral in place of the 
 present grass houses at villages where there were 
 recognised teachers located, and also to be allowed to 
 send pioneer teachers from the Loyalty group to heathen 
 islands, but had not yet received a reply. He simply 
 told me to repeat my request, and closed the proceedings. 
 Returning home and thinking over the interview, I could 
 not but feel that it was far from satisfactory; and consider- 
 ing that the inquiry had been instituted by the order of the 
 Imperial Government from the pressure brought to bear 
 upon it by our own, and believing that the commission 
 appeared more anxious to justify the acts of the com- 
 mandant (he himself being one of the number), and pacify 
 our Government and the friends of our society, than to 
 investigate and remove the real causes of complaint, I 
 resolved to place before them a written declaration from 
 which they could not escape. After mature consideration 
 it assumed the following form : 
 
 To HIS WORSHIP THE CHIEF JUSTICE, PRESIDENT OF THE COMMISSION 
 
 KOW ASSEMBLED AT THIS VILLAGE. 
 
 CHEPENEHE, September 27, 1 869. 
 
 SIR, With reference to our interview on Saturday, and the object 
 of your visit to this group, I have the honour to submit the follow- 
 ing considerations : 
 
 1. As we do not complain of French laws relative to liberty of 
 worship, nor of the merited punishment of Protestants, nor yet
 
 278 THE STORY OF THE LIFU MISSION. 
 
 simply of the persecution of Protestants by Roman Catholics, but 
 of a palpable mal-admiuistration in thia group, it is begging the 
 question to proceed upon the assumption that the commandant has 
 acted justly, because had he thus acted, the principal cause of our 
 appeal would not have existed. 
 
 2. We maintain that the administration of this group has been 
 unjust, oppressive, and partial ; also that the commandant, in his 
 reports to the governor, has made flagrant mis-statements. It has 
 been unjust, by inflicting severe punishment for trivial offences, and 
 by imprisonments without trial or even assigning a cause. It has been 
 oppressive, by forcing the chiefs to keep a gang of natives constantly 
 at work at the camp without giving them either food or remunera- 
 tion, by imposing heavy fines, and by incarceration and flogging, by 
 which some have been killed, and which have led several hundreds 
 to escape from the island.* Its. partiality has been manifested and 
 felt in a variety of ways too palpable to be mistaken ; and the mis- 
 statements of the commandant are evident by comparing his reports 
 with easily-ascertained facts. 
 
 3. We regard as the cause of the disturbances in this group 1st, 
 The priests, who, anxious to make converts, urge their followers to 
 acts of violence and persecution. 2nd, The authorities, who, anxious 
 to destroy what they term English influence, and supposing that the 
 
 * If your worship will examine the natives who are now in prison (all 
 of whom are Protestants), you will be able to judge for yourself. You 
 will there find three boys with lacerated backs, who, because they ate a 
 piece of the commandant's bread whilst carrying it along the road, were 
 severely flogged with a horse-whip, and imprisoned with hard labour. We 
 hear that they have to be confined for three months. The commandant, 
 supposing that some of his wine had been drunk at the same time, and 
 that the bottle had been filled up with water, caused all the natives to be 
 assembled who had carried it at different stages for a distance of forty 
 miles, and as he could not discover the supposed culprit, flogged them all 
 round. You will easily find ocular evidence of this. 
 
 You will find there also a gang of natives from an inland village, who, 
 because they complained of the severity of the native acting as chief, and 
 unanimously desired the commandant to appoint their real chief in 
 Lis stead, are imprisoned with hard labour. The native teacher at the 
 same village is also subjected to the same punishment because, it is said, 
 he did not use his influence to reconcile them to the chief appointed 
 by the commandant. They have now been incarcerated for thirteen days. 
 Native prisoners here do not receive any food from the commandant, and 
 their friends, who have to provide for them, often live at a distance of 
 forty or fifty miles.
 
 THE STORY OF THE L1FU MISSION. 2~() 
 
 natives would be more loyal in politics if Roman Catholic in religion, 
 connive at the outrages in question. 'Tis well known that both on 
 Uvea and Mare the priests have given their followers arms and 
 ammunition to be used against the Protestants, and it is equally 
 well known that the authorities have neither protected the innocent 
 nor punished the guilty. 
 
 4. In laying these considerations before your worship, I hope that 
 you will do me the justice to consider that I am not actuated by any 
 feelings of disrespect towards the authorities, but simply by an 
 earnest desire to obtain for these natives that justice which it is your 
 prerogative to dispense, and which is necessary to promote the peace 
 and welfare of the native population of this group. 
 
 I remain, Sir, with sentiments of profound respect, your obedient 
 Servant, S. M'FARLANE. 
 
 These were grave charges against the authorities, and 
 I was not ignorant of the danger to which I exposed 
 myself by addressing such a communication to the com- 
 mission, being a resident in the colony. Yet I felt 
 happy in the consciousness of my integrity and the 
 justness of my cause, and was prepared to substantiate 
 every sentence, and add much more of the same kind if 
 necessary ; and my interest in the welfare of the natives 
 and sympathy with them in their trials led me to deter- 
 mine to secure what appeared to be a good, and perhaps 
 the only, opportunity of bringing these matters before 
 the proper authorities, trusting that steps would be 
 taken to prevent the recurrence of such things, and 
 lead to a more just and liberal administration in the 
 Loyalty group. The president acknowledged the recep- 
 tion of my letter, but stated that as it contained charges 
 against the commandant, who was a member of the 
 commission, he could take no action in the matter. He 
 assured me that upon his arrival at Noumea he would 
 lay it before the governor, and that is all I heard of it.
 
 28O THE STORY OF THE LIFU MISSION. 
 
 It is highly probable that it led to an investigation into 
 the administration of the commandant, and it is equally 
 probable that they were convinced of the truth of my 
 statements, otherwise I should not have been allowed 
 with impunity to bring such grave charges against the 
 government in any official capacity. 
 
 Bula and the ex-teachers from Uvea were sent for to 
 appear before the commissioners, who in the meantime 
 went to Uvea. Bula and the chief " Jack " had only 
 left Chepenehe a few days before, and had just arrived 
 at Mu, fifty miles off. They had obtained permission 
 from the commandant to visit their friends at the Isle 
 of Pines, and were preparing to start when the letter 
 arrived. It was written by a native lad in the Govern- 
 ment school, and done in so unintelligible a manner that 
 Bula supposed it to be simply a demand for ten men to 
 work on board the steamer. The commandant intended 
 it to be both an order for ten natives, and also for his 
 and Jack's return to Chepenehe. I saw the letter my- 
 self afterwards, and it was by no means clear that Bula 
 and Jack were required to accompany the men to 
 Chepenehe. The men were sent off immediately, and 
 upon their arrival five soldiers were despatched to con- 
 duct the two chiefs to Chepenehe. Bula was put in his 
 usual place the inner prison (Jack was not punished, 
 as he could not read) where he remained until the com- 
 mission returned from Uvea ten days afterwards. Bula, 
 being naturally timid, was not likely after this lesson 
 to speak out boldly of the commandant's injustice and 
 severity before his face he knew too well what the con-
 
 THE STORY OF THE LIFU MISSION. 28 1 
 
 sequence would be after the departure of the commission. 
 I have not heard what statements he made, but I know 
 enough of native character to feel assured that, although 
 he would probably speak the truth, yet he would not 
 speak the whole truth under such circumstances. Indeed, 
 if the Government had been anxious to obtain a full 
 and fair account of our grievances, why did they appoint 
 the commandant a member of the commission, see- 
 ing that many natives were to be examined (over 
 whom he was despotic) about matters in which he was 
 implicated? The judge and his brother lawyer are, we 
 are assured upon good authority, distinguished for their 
 liberal sentiments and just decisions ; and from my 
 subsequent intimate acquaintance with the latter, I am 
 persuaded that they were honourable and searching in 
 their investigations, although sadly embarrassed by the 
 presence of the commandant so much so, that on a 
 subsequent occasion, when the same commission was 
 appointed for Mare, the commandant's name was struck 
 out, much to his annoyance. 
 
 At Uvea the commission found plenty of work. They 
 were three days in receiving the depositions of Mr Ella. 
 They then noted those of the priests, and concluded by 
 a prolonged examination of natives. The whole proces- 
 vcrbal was sent to Paris, and the decision was never 
 made public, although it was pretty evident what that 
 decision was from the revolution that followed about 
 six months afterwards. Both of the priests were 
 removed from Uvea to New Caledonia, and two others 
 sent in their place. The commandant at Lifu was
 
 282 THE STORY OF THE LIFU MISSION. 
 
 recalled, and his place filled by a liberal, impartial 
 gentleman a civilian ; and the governor was required 
 to appear in Paris, whence he did not return. Shortly 
 after his arrival there, another governor was appointed 
 to New Caledonia. 
 
 Before referring to the improved condition of the 
 Loyalty Islands Mission under the administration of the 
 new governor, M. de la Richerie, I must go back a 
 little, to record events that transpired at Mare between 
 the visit of the commission to Lifu and Uvea and the 
 arrival of the decision from Paris. Mare, although the 
 first to receive the gospel, was the last in the group to 
 suffer from French interference with our work, hence 
 its position in my narrative.
 
 XXIII. 
 
 PHYSICAL FEATURES CANNIBALISM MASSACRES SANDAL-WOOD DISCO- 
 VERED FORCE OF CHARACTER OF THE NATIVES A CANOE DRIFTED TO 
 MARE FROM THE FRIENDLY ISLANDS MR MURRAY'S VISIT TO MARE 
 EEPORT OF THE LANDING OF TEACHERS GREAT REFORMATIONS FBOH 
 LITTLE EVENTS THE EPIDEMIC AND ITS RESULTS DEATH OF JIKUE 
 BRIGHTER PROSPECTS OF THE MISSION EXTRACT FROM REPORT OF 
 DEPUTATION WANT OF MISSIONARIES APPOINTMENT OF MESSRS 
 CREAGH AND JONES THE SETTLEMENT OF THE MISSIONARIES HOUSES 
 
 GIVEN UP FOR THEM STATE OF THE MISSION MR JONES SETTLES AT 
 
 LOTA DETERMINED OPPOSITION OF THE HEATHEN HEATHEN CHIEF 
 VISITS THE ISLE OF PINES THE RESULT FRUITLESS ATTEMPTS TO RE- 
 COMMENCE OUR MISSION ON NEW CALEDONIA INCONSISTENCY OF THE 
 GOVERNMENT. 
 
 MARE lies to the south-east of the other islands of the 
 group. It is about eighty miles in circumference, with 
 physical characteristics resembling those of Lifu. To 
 describe the one, is to say nearly all that can be said 
 about the other. The natives were formerly fierce and 
 treacherous cannibals. They cut off a boat's crew of six 
 men belonging to the brig Martha of Sydney in 1841. 
 In 1843 they attempted to capture the Brigand of China. 
 They attacked her at daylight and were beaten off, but 
 she had seventeen of her crew killed in the engagement. 
 Towards the end of that year they attacked and captured 
 a vessel named the Sisters belonging to Sydney, and 
 murdered the whole of her crew; and in 1851 captured 
 the cutter Lucy Anne, and massacred her crew also. These
 
 284 THE STORY OF THE LIFU M/SSION. 
 
 massacres, however, were committed in connection with 
 the sandal-wood trade, and will doubtless find an ex- 
 planation in the following paragraph from the Rev. A. 
 W. Murray's " Missions in Western Polynesia." The 
 writer had visited Mare and located teachers there a 
 few months before sandal-wood was discovered on the 
 island, and from his intimate connection with Western 
 Polynesia, is well qualified to speak upon that villanous 
 and bloody traffic : 
 
 " Shortly after our visit to the island it was noised 
 abroad that sandal- wood was to be found on it. Parties 
 in search of that article flocked to it, and after a short 
 time a series of deeds commenced which, happily, had 
 few parallels in any single island of the Pacific." 
 
 Although there is a striking resemblance not only 
 between the physical features of Mare and Lifu, but also 
 between the language and manners and customs of the 
 inhabitants, yet the natives of the former island are dis- 
 tinguished in Western Polynesia for their energy and 
 force of character. They are bold and daring. Captains 
 of vessels and planters prefer them to those of other 
 islands for sailors and native overseers on cotton and sugar 
 plantations. They are, I am told, a terror to the Tannese 
 (more than a hundred of whom, all armed, have been put 
 to flight by a few Mare-men), and other natives on some 
 of the heathen islands in the New Hebrides group. This 
 force of character which made them fiercer cannibals, 
 now makes those who have embraced the gospel more 
 active Christians than their neighbours. We should 
 naturally suppose that it would be a difficult matter to
 
 THE STORY OF THE LIFU MISSION. 285 
 
 introduce Christianity among such a people. No doubt 
 it would have been if God had not, in a peculiar 
 manner, prepared the way. 
 
 In 1834 a party of eight natives of Niuataputapu, one 
 of the Friendly Islands, left their homes in a canoe for 
 a neighbouring island. Before they reached their des- 
 tination they encountered bad weather, were driven out 
 of their course, and lost at sea. They drifted to Mare, a 
 distance of more than a thousand miles, and were saved 
 by and became the friends of the powerful chief Jeiue. 
 Although they were heathens, and became associated 
 with the natives of Mare in their wars and heathen prac- 
 tices, yet they were not entirely ignorant of the true 
 God. They had heard of the arrival of missionaries at 
 Tonga and Samoa who declared that Jehovah was the 
 true God, but they do not appear to have known much 
 more on the subject. In 1841 the Rev. A. W. Murray 
 proceeded in the missionary brig Camden to Western 
 Polynesia with native teachers, to endeavour to com- 
 mence missionary operations on New Caledonia and the 
 Loyalty group. They arrived at the small island of 
 Toka, which they mistook for Mare, so little being 
 known of the group at that time. After having inter- 
 course with the natives, they left for Mare, where they 
 arrived next morning. We must let Mr Murray give 
 his own account of their reception : 
 
 We lay off the island [he writes] the whole forenoon, anxiously 
 looking out for canoes, or something on shore that might indicate the 
 presence of human beings. At length, tired with waiting, and almost 
 despairing as to the accomplishment of our object, a boat was 
 lowered, and Captain Morgan and myself went in close to the shore.
 
 235 THE STORY OF THE UFU MISSION. 
 
 Still nothing hopeful appeared. A rugged, repulsive-looking coast 
 stretched away before us, as far as we could see, without any trace 
 of human beings. We pulled slowly along the coast, eagerly looking 
 out for something that might encourage hope. 
 
 At length a canoe j,was descried at a distance making towards 
 us, which filled us with joy. We felt as if our object was gained. 
 We were soon within hail ; and how were we surprised and 
 delighted to be accosted with the following language, " I know the 
 true God ! " Who could this be in this land of darkness who knew 
 the true God, and who could speak a language intelligible to us ? 
 The mystery was soon solved. Our new friend turned out to be a 
 native of Niuataputapu, one of the Tonga or Friendly Islands, who 
 with seven others had lost their way at sea, and had been by a 
 merciful Providence brought to Mare. Taufa and his companions 
 had been on the island for about seven years. Thus he was just 
 the man we wanted an interpreter provided to our hand. We had 
 lowered our boat at a venture, and pulled in to the part of the 
 island that we happened to be off; but had we been at any other 
 part of the coast, we should in all probability have been able to 
 accomplish nothing. Thus we were led in a way that we knew not. 
 Thus had we, as we have so often had since, to mark the hand of 
 God in our Polynesian missions. 
 
 To. a guide thus marvellously provided for us we did not hesitate 
 to give ourselves up ; and we were led by him to a place named 
 Eoche, in the bay of Waeko, which has ever since been occupied as 
 one of our mission-stations. Here we found Jeiue, the principal 
 chief of one side of the island. He did not usually reside here, 
 but was on a visit at that time ; and this also was an important 
 providential coincidence, as he was the only man on the side of the 
 island where Taufa lived, and had influence, with whom the teachers 
 could be left. 
 
 The chief and one or two attendants went with us on board> 
 and Taufa and the teachers designed for the island slept on shore. 
 All was satisfactorily arranged with the chief and his attendants ; 
 the teachers were much pleased with all they saw on shore, and the 
 important step taken which has led to all the subsequent changes 
 which have transpired on the Loyalty Islands. What mighty 
 consequences are suspended on incidents in themselves trifling and 
 apparently fortuitous ! 
 
 Who would notice an acorn tossed about in a rough 
 sea ? Yet it may drift on to some barren island, become
 
 THE STORY OF THE LIFU MISSION. 287 
 
 a mighty oak, nay, a mighty forest, and ultimately 
 invaluable heds of coal awaiting the invention of steam ! 
 How little did Taufa and his companions think, as they 
 were driven away from their native land by a contrary 
 wind, that the God of whom they had but just heard 
 was sending them to Mare to await the arrival of the 
 missionary ship, which was to follow when they had 
 acquired the language of the people, and gained a little 
 influence amongst them, in order that they might protect 
 the pioneers of the gospel ! The party from the Camden 
 do not appear to have been aware that the natives had 
 arranged to kill them all and take the boat, although 
 such (an old native of Mare has assured me) was the 
 case ; and from which they were deterred, no doubt, by 
 Taufa being in the boat, whose presence and influence 
 led not only to their lives being spared, but to the 
 teachers being received as the friends of old Jeiue. 
 
 The teachers had not been on Mare long when an 
 epidemic swept over the island, from which many natives 
 died. They, as is usual under such circumstances, were 
 blamed as the cause, and it was determined that they 
 should not live. Jeiue ordered one of his old priests to 
 kill them by his incantations. Old Joni proceeded the 
 following night to the teachers' house, at the back of 
 which he performed his incantations whilst the teachers 
 were at prayers. He repeated the operation several 
 times without efiect, after which it was decided to 
 despatch them with the club, seeing their gods had no 
 power over them. From this cruel death they were 
 saved by the powerful arm of Naisilin, who succeeded
 
 288 THE STORY OF THE LIFU MISSION. 
 
 Jeiue in the chiefdom, and became the friend and pro- 
 tector of the teachers. After the attempt had been 
 made to kill the teachers, the incantations of the priests 
 became powerless upon their enemies, who in several 
 successive battles were victorious. Jeiue and his subjects 
 were greatly afraid, and at a council held at the village 
 meeting-house on the subject of their disasters, it was 
 the unanimous opinion that the God of the teachers was 
 angry with them for not embracing their religion. 
 Consequently they publicly resolved to become converts 
 to the new faith. As the leading men had come to this 
 decision, the others were of course obliged to follow their 
 example, although for years they were merely Christians 
 by name. 
 
 After the death of old Jeiue (who died a virtual heathen, 
 although he attended the services and professed Chris- 
 tianity) the prospects of the mission brightened. 
 Naisilin became chief, and an energetic reformer. 
 Very soon the whole tribe placed themselves under the 
 instruction of the teachers, professing to have embraced 
 Christianity. Most of them were doubtless actuated 
 more by fear of their chief than by any desire to change 
 their religion, or habits and customs. It was, however, 
 from whatever motive, a move in the right direction. 
 Old Jeiue being at heart a heathen, encouraged the con- 
 tinuance of heathen practices amongst his people, 
 although they all professed to have embraced the religion 
 of the teachers. "When Naisilin came into power, he 
 assembled his tribe and publicly announced his deter- 
 mination to become a consistent Christian. He
 
 THE STORY OF THE LIFU MISSION. 28$ 
 
 denounced their inconsistencies as the cause of their 
 sufferings from diseases and disasters, and ordered 
 forthwith the destruction of the gods. Christianity at 
 once became popular. Churches and schoolhouses were 
 erected and well filled by regular and attentive hearers, 
 and improvements were made in their persons and 
 dwellings. The following extract from the report of the 
 Revs. A. TV. Murray and J. P. Sunderland, who visited 
 the island in 1852, will give an idea of the progress 
 made : 
 
 "We went on shore at the very spot where eleven years before we 
 landed the teachers. What a change since then ! Instead of a rude, 
 disorderly rabble of naked savages, we found a company of people 
 about six or seven hundred all seated in a circle, all more or less 
 clothed, all quiet, mild, and kind. We proceeded to the chapel. 
 The scene there, and the emotions to which it gave rise, baffle 
 description. The chapel is 72 feet long and 24 broad. It was 
 densely crowded with evidently deeply interested worshippers. 
 There is a Sabbath school at noon, attended by about 200, who 
 apply themselves to learning to read with the utmost vigour. 
 Another general service is held in the afternoon. There are 31 good 
 readers, 200 members of a select Bible-class, and 51 candidates fur 
 baptism and the Lord's Supper. Hitherto there have been two teachers 
 at this station Fili and Mika, both Samoans. Fili was taken sud- 
 denly ill, and died a few days before our arrival, so that now there 
 is only one. Fili died as it becomes a Christian to die. The poor 
 people made great lamentation over him, and appeared as if they 
 could hardly part with his widow and children. The state of things 
 at Guahma, our other station on this island, is rather in advance of 
 what it is here. Guahma is the principal station. It is the centre 
 whence the astonishing movement now in progress took its rise. 
 There is a chapel there 120 feet by 30, which the teachers say is 
 filled every Sabbath. There are 50 good readers at the station, and 
 the people, old and young, are striving to learn. A large number at 
 both stations have abandoned polygamy and other works of dark- 
 ness. The Sabbath is universally observed throughout the Chris- 
 tian district. There are upwards of 70 candidates for baptism and 
 Church membership, and altogether a most marvellous change has 
 
 T
 
 THE STORY OF THE L1FU MISSION. 
 
 taken place. The change began about three years ago. There is 
 reason to believe, however, that it was silently going on for some 
 time before ; but its external development was prevented by Jeiue, 
 the old chief, who received and protected the teachers, but who 
 was nevertheless decidedly unfriendly to Christianity. After his 
 doath, his sons, who were well disposed, encouraged the people to 
 embrace Christianity, themselves leading the way. 
 
 The teachers, as might be expected, very soon led the 
 people to a limit beyond which they were unable to ad- 
 vance. They had done all they could prepared the 
 way for a more effective agency and unless European 
 missionaries stepped in to carry on this glorious work, 
 reaction and retrogression might be expected. In 1853 
 the Rev. A. W. Murray of Samoa wrote a series of papers 
 upon the claims of Western Polynesia upon the Chris- 
 tians of Australia, which were published in the Sydney 
 Morning Herald, and which led to the occupation of 
 Mare by English missionaries. The church assembling 
 at Pitt Street, Sydney, under the pastoral care of the 
 late Rev. Dr Ross, engaged to support two missionaries 
 if the directors of the London Missionary Society would 
 procure and send them to labour in Western Polynesia. 
 In answer to this proposal, the Revs. S. M. Creagh and 
 J. Jones were appointed to Mare, where they arrived 
 towards the end of October 1854, accompanied by Messrs 
 Hardie and Sunderland of the Samoan Mission. Mr 
 Hardie, in his report of the introduction of the brethren 
 to their sphere of labour, writes : 
 
 Very soon a large number eagerly assembled in the space before 
 the house erected for the missionaries. We then asked them if 
 they still held the desire, repeatedly expressed, for missionaries to 
 come and live among them 1 whether it was their wish that Messrs 
 Jones and Creagh should do so ? and if they did, whether they
 
 THE STORY OF THE LIFU MISSION. 
 
 would protect them and their wives, treat them kindly and attend 
 to their instructions ? To all these questiontne chiefs promptly 
 answered in the affirmative. We then told than, that in ease of 
 political differences or of war breaking out, the missionaries could 
 take no part ; that their aim would be to promote peace and friend- 
 ship among all parties, and to labour for the present welfare and 
 everlasting happiness of all 
 
 All being thus satisfactorily arranged, the next thing was to 
 get houses as temporary residences for our ne^wly-arriyed friends, 
 and Mr and Mrs Sunderland, who were appointed to remain with 
 them for the time to assist them in commencing their labours. As 
 there were three families to be accommodated, we wished to know 
 what houses they might hare, and were told they might have any 
 they liked. We soon fixed on three convenient plastered cottages, 
 which their owners gave up most cheerfully. Haying thus got the 
 way fully prepared for the landing of our friends and their property, 
 we returned to the vessel, which was soon brought to anchor about 
 two miles from the settlement. Early in the afternoon of the 25th 
 October, the landing of the goods and the cattle was completed, and 
 our dear friends took up their residence at this most interesting 
 station. Seldom or ever has it been the lot of missionaries to com- 
 mence their labours under circumstances so favourable, among a 
 people so prepared to receive them, and to benefit by their instruc- 
 tions. ... At Netche, the station at which the missionaries 
 now are, and throughout the district of Guahma, the whole popula- 
 tion, with the exception of the very aged and the very young, can 
 read, and about forty can write. About one hundred persons are 
 candidates for gospel ordinances, and there is every reason to hope 
 that the missionaries will soon have the happiness of forming a Chris- 
 tian Church. Each of the chiefs has put away all his wives except 
 one; twelve plastered houses have been built ; and since last voyage, 
 in place of a large plastered chapel, which a storm had blown down, 
 a strong stone chapel has been built, 80 feet long by 50 feet wide, 
 which is filled to overflowing erery Sabbath with attentive hearers. 
 
 Such were the circumstances under which the brethren 
 Creagh and Jones commenced their missionary labours 
 in Mare. Mr Creagh took charge of the station at 
 Netche, and Mr Jones went round to Lota, in the bay of 
 Waeko, a distance of about fifteen miles. One-third of
 
 292 THE STORY OF THE LJFU MISSION. 
 
 the island was nominally Christian ; the other two-thirds 
 were fiercely and determinedly savage and cannibal. The 
 Christian party were several times challenged to fight as 
 of old, but refused, and asked the heathen to join them 
 in receiving the gospel ; this their enemies declared 
 they would never do, and threatened to kill any who 
 should dare to carry such a message from them into 
 their district The missionaries saw the magnitude 
 and difficulty of the work before them, and bent their 
 energies to it, The language was soon acquired ; 
 schools conducted upon improved plans ; a boarding- 
 school established at each station, and the printing- 
 press at work. 
 
 It is unnecessary to detail the gradual progress of this 
 new and better order of things. Whilst, however, the 
 missionaries were delighted and encouraged by witness- 
 ing the advance of the work among the Guahma tribe, 
 they were disappointed and grieved at the continued 
 opposition of the heathen, whom they sought in vain to 
 win over to the gospel. The teachers whom they sent 
 were often maltreated; on one occasion one of them 
 was killed and eaten. The missionaries themselves 
 visited them, and were always allowed to return unhurt 
 and unheeded. The heathen did not appear to object so 
 much to embracing the gospel as to being reconciled to 
 their enemies, or at least succumbing to them, which 
 they supposed they would be doing by receiving the 
 gospel from them or their missionaries. They regarded 
 Christianity as the religion of their enemies, and appeared 
 to want something else for themselves if they abandoned
 
 THE STORY OF THE LIFU MISSION. 293 
 
 the religion of their fathers. Hence their readiness, as 
 at Lifu, to receive the Roman Catholic priests. After 
 many years, however, some of the tribes yielded, and 
 allowed teachers to settle among them. One of the 
 heathen chiefs went to the Isle of Pines to visit his 
 friends ; he remained there a year or two, then returned 
 a full-fledged Roman Catholic with medals and crosses, 
 and two native teachers appointed by the priests to 
 instruct his people in the " true faith," with a message 
 from the " oily fathers " that they were about to follow ! 
 Unfortunately for the " Propaganda," however, this chief 
 happened to be one of the least influential on the island. 
 He had but few subjects and very little territory, so that 
 the heathen felt no disposition to adopt his religion. 
 
 For many years we had been endeavouring to recom- 
 mence our mission on New Caledonia. In 1861 I had 
 an interview with the governor on the subject (being 
 deputed by my brethren), but he gave us no hope that 
 we should be allowed to labour there. At a subsequent 
 period Mr Jones had an interview with that officer's 
 successor, who distinctly stated that he had orders from 
 his superior in Paris to prevent the establishment of an 
 English Protestant mission in New Caledonia; he thought 
 that perhaps the Imperial Government would have no 
 objection to the French Protestants commencing a 
 mission there. As the Government professed to allow 
 us the same liberty as Roman Catholics, and as the 
 priests were likely to commence a mission on Mare, I 
 asked the commandant, one day in conversation, upon 
 what principle they refused to allow us to labour on New
 
 294 THE STORY OF THE LIFU MISSION. 
 
 Caledonia. He assured me that they did not act from 
 principle at all in the matter, but from expediency. I 
 was desirable, he said, to endeavour to keep Catholic 
 and Protestant natives apart. Then, I said, the priests 
 should not be allowed to go to Mare. If they obtain 
 permission from the Government to go there, where 
 there are not a dozen people who want them, and where 
 we have been labouring more than twenty years, and 
 have about four thousand converts, surely we ought to 
 be allowed to labour on New Caledonia, where we had a 
 mission before the French took the island, and where 
 there are several tribes anxiously waiting for us. He 
 acknowledged that, according to the liberty granted to us 
 by the Emperor, we had as much right to go to New 
 Caledonia as the priests had to go to Mare ; but that, 
 according to French law, we had no right even in the 
 Loyalty group, being Englishmen.
 
 XXIV. 
 
 ARRIVAL OF THE PRIESTS AT MARE ENTERING INTO OTHER MEN'S LABOURS 
 
 THE OCCASION OF QUARREL WITH THE PROTESTANTS COMMENCEMENT OF 
 
 
 HOSTILITIES BY THE ROMAN CATHOLICS THE AGGRESSORS ENCOURAGED 
 
 BY THE CONNIVANCE OF THE AUTHORITIES MR CREAGH'S LETTER TO 
 THE COMMANDANT MR CREAGH'S VISIT TO THE PRIESTS AND THE 
 HEATHEN POLICY OF THE PRIESTS THE FISHING EXPEDITION DE- 
 CIDED UPON ATTACK BY HEATHEN WANAKAM SENDS FOR RELIEF 
 THE GUAHMAITES ATTACKED THE ASSAILANTS REINFORCED THE 
 RETREAT THE BATTLE WITH " BAPTISED" WEAPONS HEATHEN 
 ABANDON THE ROMAN CATHOLICS CHAGRIN OF THE PRIESTS AT THE 
 FAILURE off THEIR SCHEMES THEY PLAY THEIR LAST CARD THE 
 COMMANDANT ATTEMPTS TO CROSS TO MARE THE PRIEST FIRES 
 UPON NAISILIN THE SURRENDER NAISILIN VISITS LIFU His IM- 
 PRISONMENT. 
 
 NOTWITHSTANDING the pretended anxiety of the Govern- 
 ment to keep the Catholic and Protestant natives apart 
 in order to prevent quarrels, they gave permission to the 
 priests to proceed to Mare for the purpose of establish- 
 ing a mission there. Nor could they be ignorant of the 
 character of one of the " holy fathers " who settled on 
 Mare, seeing that a short time before they had called 
 him to appear before the civil court at Noumea, on a 
 charge of having excited the natives of his district on 
 New Caledonia to attack the European settlers, seven of 
 whom were massacred in the night, and had banished 
 him from his station in consequence. This was scarcely 
 the sort of man to promote peace on Mare. He landed,
 
 296 THE STORY OF THE LIFU MISSION. 
 
 accompanied by a young French priest and a number of 
 natives from the Isle of Pines, and endeavoured at once, 
 by a liberal distribution of tobacco, &c., to ingratiate 
 himself with the enemies of the Christian party. This 
 was a policy truly worthy of the father of their system. 
 
 Considering the boasted self-sacrifice of the Roman 
 Catholic missionaries, and the zeal which they manifest 
 in trying to make proselytes among Protestants, and on 
 islands where Protestant missionaries have preceded 
 them, we might expect to find them the bravest and 
 best of pioneers, and to see the cross erected on almost 
 every island in the South Seas. The fact is, however, 
 that there is only one island in the whole Pacific to 
 which they have introduced Christianity. In every 
 other case they have followed Protestant teachers, and 
 even then have appeared to feel insecure (Frenchman- 
 like) until they are under the wing of the soldiers. This 
 is really lamentable, when we consider the great num- 
 ber of islands still shrouded in heathen darkness. 
 There is plenty of room in the heathen world, and even 
 in the South Seas, for every section of the Church with- 
 out interfering with the labours of each other, and 
 sowing the seeds of discord amongst the natives, and 
 widening breaches which the introduction of Christianity 
 ought to heal. 
 
 The priests very soon found an occasion of quarrel 
 with the Protestants. They took up their residence 
 with the chief, who had been to the Isle of Pines, but 
 were very dissatisfied with the situation. It was an 
 inland village, and difficult of access from the sea-coast>.
 
 THE STORY OF THE L1FU MISSION. 297 
 
 Having learnt that the people formerly occupied a beau- 
 tifully-situated village by the sea-side, at the extremity 
 of Naisilin's territory, from which they had been driven 
 in war, and which was now occupied by a party who 
 paid tribute to Naisilin, and who had recently embraced 
 Christianity, a teacher being then located at the village, 
 they urged the chief to claim the land from which his 
 fathers had been driven, assuring him that in case of 
 difficulty the French soldiers would come to his assist- 
 ance. The heathen chiefs, who were enemies of Naisilin, 
 were also assured by the priest that if they embraced the 
 " French religion," the authorities would make them 
 great chiefs ! . They had heard a good deal about the 
 doings of the commandant at Lifu, which tended to cor- 
 roborate the statements of the priests on this point. 
 The heathen, seeing, as they thought, an opportunity of 
 being revenged upon their old enemies, were disposed to 
 unite in any attack upon the Christians. 
 
 After this feeling had fermented for a while, the 
 Roman Catholics declared the land in question to be 
 theirs, and burnt down the Protestant chapel that was 
 erected upon it, telling the people that if Naisilin came 
 there again to fish (it was his favourite fishing-ground) 
 they .would kill him, and all who accompanied him. 
 Naisilin was not the man to be frightened by their 
 threats, or allow his enemies to rob him of his territory 
 and rights with impunity; but he was now a Christian, 
 and having embraced the gospel of peace, he felt con- 
 strained to seek a more peaceable way of settling their 
 differences than by war. He consequently proceeded to
 
 2Q8 THE STORY OF THE LIFU MISSION. 
 
 Lifu to state his grievances to the commandant (he was 
 the only Mare chief who went to see the commandant at 
 Lifu, although all were required to do so on the Em- 
 peror's fete-day). The commandant promised to visit 
 Mare at once and arrange their difficulties ; but months 
 passed, and although several good opportunities pre- 
 sented themselves, he made no attempt to get across. 
 The heathen party, seeing that no notice was taken of 
 the aggressors, became bold and insulting, sent messages 
 to the Christians challenging them to fight, and daring 
 them to go and fish on the contested ground. They also 
 drove away the teachers who had been located with some 
 of the petty chiefs in their districts. The Guahma 
 people were greatly enraged at these repeated attacks 
 and insults of the heathen tribes. Two of their teachers 
 had been killed and eaten ; their plantations had been 
 plundered ; their chapel burnt down ; their teachers 
 driven away from those who were anxious to retain them ; 
 and a part of their territory seized. Many were for war. 
 Let us accept the challenge of these insolent pagans, 
 they said. Let us show them that we are neither 
 "cowards" nor " women." Let us, at least, go to our 
 fishing-ground, and see if they will fulfil their threats. 
 Mr Creagh had great difficulty in preventing them from 
 carrying out the last-named proposition, the chief 
 having consented. At last he prevailed upon them to 
 postpone the fishing expedition until he wrote himself 
 to the commandant at Lifu, explaining how matters 
 stood, and urging him to visit Mare as soon as possible, 
 as war was imminent. He informed the commandant
 
 THE STORY OF THE LIFU MISSION. 299 
 
 of the burning of the chapel, the expulsion of the 
 teacher, and the seizure of the land. His letter arrived 
 soon after the Commission of Inquiry had been to Lifu 
 and Uvea, and was not even acknowledged by the com- 
 mandant, who was doubtless greatly annoyed that we 
 had succeeded in getting a commission appointed to 
 inquire into his administration. Naisilin visited the 
 governor at Noumea, but got no redress. Months passed 
 away, and there being no hope of a visit from the com- 
 mandant, Mr Creagh made a tour round the heathen 
 district (Mr Jones was then in England), had interviews 
 with the people and the priest, and tried to bring the 
 former to reason and terms. But it was evident that all 
 were influenced and actuated by the priests, or rather 
 the priest who had been banished from the north end of 
 New Caledonia. By this "holy father" he was treated 
 in a very unholy and unapostolic manner. He refused 
 to allow the native to take water from his well for Mr 
 Creagh's horse ; and when Mr Creagh called upon him, 
 he abused him as a "heretic," and asked him angrily 
 what right he had to go among the heathen teaching 
 lies and leading people to perdition ; told him that he 
 was " a bad man," &c. Mr Creagh saw there was no 
 use in trying to reason with such a man, and left the 
 place. 
 
 The priests were presuming too much upon the 
 forbearance of the Guahmaites, or miscalculating their 
 force against the Roman Catholics and heathen united. 
 By stirring up these old war feelings, and ranging two- 
 thirds of the island against the tribe of Naisilin, they
 
 30O THE STORY OF THE LIFU MISSION. 
 
 hoped, doubtless, to crush the Guahmaites, and establish 
 themselves as the peres of the conquerors. Naisilin, 
 however, was not a man to be trifled with. If the 
 priests supposed that they could treat him as the Pro- 
 testant chiefs on Uvea had been treated, they had 
 greatly mistaken their man. There being no prospect 
 of a visit from the commandant, a day was fixed for 
 the postponed fishing expedition. The G-uahma tribe 
 were anxious to avoid war, but they were not prepared 
 to allow their enemies quietly to take possession of their 
 lands, and persecute their people ; they had heard of the 
 persecutions on Uvea, and were determined to maintain 
 their rights. The fishing party were absent three or 
 four days, so that the heathen tribes had an opportunity 
 of carrying out their threats; they made no attack, 
 however, so the Guahmaites returned in peace, giving 
 most of the fish they had caught to a small tribe that 
 accompanied them, who were allies of theirs. This 
 tribe was waylaid by the heathen and narrowly escaped 
 being butchered ; fortunately the enemy was seen, and 
 all fled to the bush and secreted themselves. The 
 heathen, finding their prey had escaped, went on to the 
 village, which they burnt. They then proceeded to 
 another Protestant village, where they committed depre- 
 dations upon the plantations, houses, and chapel, but 
 did not burn them. On the following day they went to 
 kill and eat the cattle of Naisilin's ally, but found it 
 more difficult to kill a bull than a man, so the cattle 
 escaped. 
 Wanakam (the ally of Naisilin, who was, with his
 
 THE STORY OF THE LIFU MISSION. 3OI 
 
 people, confined to the bush) sent by sea to Naisilin to 
 inform him of their perilous position, and seek relief. 
 The old chief at once assembled his subjects, and pro- 
 ceeded to the place indicated, to relieve the refugees. 
 They were seen by the heathen, who were in high glee 
 at the prospect of killing all the Guahmaites. The 
 houses having been burnt down, Naisilin and his 
 people were obliged to spend the night in the open air. 
 The heathen had arranged to commence the attack early 
 next morning, and, accordingly, at daybreak the 
 Guahmaites were assailed. They were attacked from the 
 right and left by a numerous force. Naisilin had given 
 orders that they were not to fight unless compelled in 
 their efforts to save the refugees; even when attacked, 
 his orders were, " Defend yourselves, but press on." 
 When, however, several of his subjects were wounded, 
 he ordered a halt, and an attack upon the enemy, which 
 they very soon routed. This victory was attributed to 
 two of the Guahma natives, who fired upon their 
 assailants, causing the whole army to take to their heels, 
 although the shots were perfectly harmless, the men 
 having forgotten to put in the balls ! 
 
 The Guahmaites pressed on to the relief of their 
 friends, and the retreating heathen party, meeting their 
 allies, returned with them to renew the attack. The 
 heathen and Roman Catholic tribes being now united, 
 were much more numerous than the Christian party, and 
 doubtless counted upon an easy victory. Naisilin's army 
 did not consist of more than three or four hundred men, 
 but they were men in whose ability and bravery he had
 
 3O2 THE STORY OF THE LIFU MISSION. 
 
 perfect confidence. They would follow and obey their 
 brave old leader, who was, indeed, a host in himself. 
 The heathen, although more numerous, were less coura- 
 geous ; and having no good leader, each man followed his 
 own plan, which appeared to be, to get home as quickly as 
 possible (after one of their number had been killed). 
 Their legs were of infinitely more service to them than 
 their arms I Several were wounded on both sides before 
 this man was killed, which decided the battle in favour 
 of the Guahmaites. The conquerors were now " flushed 
 with success," and " determined to secure a permanent 
 peace," so they pursued their enemies, most of whom 
 had taken refuge on their " git " a fine natural fortress. 
 The priests managed, however, to rally them once more, 
 and inspire them with a little courage. The " holy 
 father" gave them his own gun, sprinkled all their 
 weapons with " holy water " and pronounced them 
 invincible ! Naisilin and his little army came upon them 
 close to the Roman Catholic chapel, where they had a 
 terrible encounter. The Papists and heathen fought 
 bravely near the priest's house ; but notwithstanding 
 their " baptised " weapons, fourteen of their number 
 were killed, and they were driven back to their fortress. 
 Two of their villages were then destroyed, except the 
 dwelling of the priests and their two chapels, which 
 were not injured ; although the Roman Catholics had 
 burnt the Protestant chapel some time before. The 
 Guahmaites then returned, leaving one dead on the 
 field the only man they lost who was cooked and 
 eaten by the heathen in the evening.
 
 THE STORY OF THE L1FU MISSION. 303 
 
 The result of this battle led the heathen to aban- 
 don the Roman Catholics. The spell was broken. The 
 " baptisiug" of the arms was fatal to the interests of 
 the priests. The heathen declared they would have no- 
 thing to do with a religion so " powerless," and prepared 
 to kuthe (give property, acknowledging themselves con- 
 quered) to Naisilin. This is not only customary, but 
 considered by the natives a necessary guarantee of peace 
 on the part of the conquered, if presented ; and on the 
 part of the conquerors, if accepted. Netche was very soon 
 swarmed with the heathen tribes, who came down, one 
 after another, to huthe, and according to custom, could 
 not return to their lands until taken back by the victors. 
 Instead of receiving the harsh treatment usually experi- 
 enced by prisoners of war among the heathen, they were 
 kindly entertained, Mr Creagh contributing not " the 
 fatted calf," but a fatted ox, which the heathen pro- 
 nounced to be nearly as good as human flesh ! 
 
 We may easily conceive the chagrin of the priests at 
 the course which events had taken. In their " zeal for 
 the Church," they had brought about a war, the conse- 
 quence of which had recoiled most completely upon 
 themselves. They intended to humble Naisilin and 
 exalt the Roman Catholic and heathen chiefs, to prevent 
 the heathen from joining the Protestants by bringing 
 the latter into disrepute as a conquered tribe, and to 
 lead them into the arms of the " mother Church," to 
 which they would attribute their victories. The result 
 was, however, quite the reverse. Naisilin was now, in 
 the eyes of the natives, a great man. The ceremonies of
 
 304 THE STORY OF THE LIFU MISSION. 
 
 the " holy Catholic Church " were regarded as useless as 
 their native ineffectual charms ; and the number of Pro- 
 testants was greatly augmented by several heathen tribes 
 embracing Christianity. 
 
 The priests had yet, however, one more card to play, 
 that was to get the soldiers over to their assistance. 
 They had hoped to accomplish their object by uniting 
 the Roman Catholics and heathen against the Protes- 
 tants ; but that scheme had been a miserable failure. 
 They now left their homes, urged their followers not to 
 yield to Naisilin, assuring them that the commandant 
 would soon be over with soldiers to assist them, and 
 repaired with all their party to the git (the natural for- 
 tress), having sent three men in a canoe with a letter to 
 the commandant at Lifu, informing him that the Pro- 
 testants had commenced a war of extirpation against the 
 Catholics; that they had " massacred" seventeen natives, 
 burnt villages, and destroyed plantations; that they, 
 with the remainder of their followers, were refugees on 
 a high rock, besieged by the Protestants, their houses 
 plundered, and their lives in imminent danger ! ! ! They 
 claimed protection as Frenchmen, and implored the com- 
 mandant to come to their relief without delay. 
 
 Upon the receipt of this letter the commandant imme- 
 diately made an effort to cross over to Mare with ten 
 soldiers in an open boat. They were out two days and a 
 night, but were obliged to return, the wind being unfavour- 
 able and the sea too high. He therefore took the oppor- 
 tunity of a trader going to New Caledonia to acquaint 
 the governor with the state of affairs at Mare, and ask
 
 THE STORY OF THE LIFU MISSION. 305 
 
 for a vessel in which to visit the island. In the mean- 
 time Naisilin had given the chief of the Roman Catholic 
 tribe so many days in which to surrender, and present 
 himself, like the others, at Netche. As the time had 
 expired, he proceeded with his army to the fortress, and 
 demanded that they should surrender. The priest fired 
 several times at Naisilin from the top of the rock, but 
 missed him, one ball going through the French flag close 
 by him a flag given to him when at Lifu by the com- 
 mandant. The natives were for peace, and had even 
 collected the property to be taken to Naisilin as a kuthe; 
 but the priests prevailed upon them to hold out, assuring 
 them that soldiers would soon arrive from Lifu. Whilst 
 the arrangements were being made for peace, the priest 
 kept firing upon the Guahmaites from above, but he 
 only succeeded in shooting one man, and that not 
 fatally the ball went through his arm. What sort of 
 a heart must that be that allows its owner to fire not in 
 self-defence, but deliberately at a fellow-creature with 
 intent to kill ! 
 
 To take the fortress by storm would have been a very 
 difficult and sanguinary task, requiring more "pluck" 
 than natives usually possess ; and there appears to have 
 been no disposition to starve them out, which might 
 easily have been done. Naisilin gave them, according 
 to their desire, another week to consider the matter, not 
 knowing that they had sent off a canoe in the night to 
 seek help from the soldiers at Lifu. Five days passed, 
 and no help came to the priests ; their followers then 
 
 resolved, notwithstanding their remonstrances, to leave 
 
 u
 
 306 THE STORY OF THE LIFU MISSION. 
 
 the fortress, and proceed to Netclie with the required 
 acknowledgment to Naisilin. They did so, leaving the 
 priests to return to their homes, and informed Naisilin 
 that they were ready to become Protestants if he desired 
 it i.e., if he ordered them. Naisilin replied, that in 
 reference to religion they were at perfect liberty to do 
 as they pleased. 
 
 All the tribes had now acknowledged Naisilin as con- 
 queror. He was, in fact, King of Mare, and this state 
 of things had been brought about by the suicidal policy 
 of the priests. The conquered acknowledged to Naisilin, 
 and afterwards to the commission, that the priests were 
 the instigators of the whole. All promised for the 
 future to live in peace, whether as Roman Catholics, 
 heathens, or Protestants. So Naisilin having, as he 
 considered, rendered good service to the French authori- 
 ties, prepared to visit the commandant at Lifu, and 
 inform him of what had transpired. The priest, how- 
 ever, had crossed before him, and prepared the com- 
 mandant for his reception, so that when he arrived he 
 was put in prison. 
 
 The Mare -men who accompanied Naisilin were as- 
 tounded, and exceedingly indignant at this dastardly 
 act of the commandant. The Lifu natives were less 
 surprised, whilst the foreign residents French included 
 said it was a shame. The old chief had gone to Lifu 
 in a small boat ; walked across the island (a distance of 
 fifty miles) to Chepenehe, where he washed and dressed 
 himself; then bearing a French flag, and followed by 
 his suite, they marched past the bottom of our garden
 
 THE STORY OF THE LIFU MISSION. 307 
 
 to the office of the commandant, to report how they had 
 been attacked, and with what success they had defended 
 themselves and restored peace throughout the island. 
 To be thrust into prison without any trial under these 
 circumstances, and kept there for six weeks, was cruelly 
 unjust.
 
 XXV. 
 
 THE COMMANDANT VISITS MARE CHIEFS SENT OVER TO LIFU UNJUST 
 AND CRUEL DIVISION OF THE ISLAND SEIZURE OF NAISILIN'S LETTERS 
 INTERVIEW WITH MR CREAGH EXTRACT FROM MR CREAGH'S 
 LETTER THE STATE IN WHICH THE COMMANDANT LEAVES MABE 
 THE COMMANDANT'S INTERVIEW WITH THE CAPTIVES AT LIFU TREAT- 
 MENT OF NAISILIN'S SON AND HEIR " THE REIGN OF TERROR " AN 
 ATTACK UPON THE PEACEFUL} NATIVES A NATIVE STABBED BY THB 
 CORPORAL NATIVES ATTACKED WHILST AT WORSHIP IN THE VILLAGE 
 CHAPEL THE NATIVES IN A BAD CASE THE APPOINTMENT OF A COM- 
 MISSION OF INQUIRY DELIGHT or THE PROTESTANTS AT THE ARRIVAL 
 OF THE COMMISSION How TO GAIN THE ESTEEM OF THE NATIVES 
 THE CHARGES OF THE PRIEST AGAINST MR CREAGH M. EAT SUC- 
 CEEDED BY THE LIEUTENANT FROM LIFU THE EYES OF THE NATIVES 
 ARE OPENED THEY LEAVE THE PRIESTS' PARTY TO JOIN THE PRO- 
 TESTANTS STRATAGEM OF THE PRIESTS TO GAIN CONVERTS. 
 
 IN reply to the letter of the commandant informing the 
 governor of the disturbances on Mare, a small vessel 
 was sent over to Lifu, and placed at his service, that he 
 might visit that island, and, after careful investigation, 
 make an official report upon the recent war. Leaving 
 Naisilin closely confined in the inner prison, he took 
 fifteen soldiers, provisions, ammunition, irons for 
 prisoners, &c., and sailed for Mare. Arriving there, he 
 took up his residence at the teacher's house, on Mr 
 Jones' premises (this teacher had charge of the station 
 while Mr Jones was in England), and sent for the chiefs
 
 THE STORY OF THE LIFU MISSION. 309 
 
 of the various tribes. The natives were surprised to see 
 him without Naisilin, and began to suspect that all was 
 not right. In answer to their questions, the commandant 
 told them that their chief was staying at his house, and 
 that he had a servant to wait upon him ! There was 
 truth in this, although it was evidently intended to 
 mislead. The commandant doubtless regarded the prison 
 as his house, and there was a native appointed to attend 
 to Naisilin, but his business was not so much to cook his 
 food as to provide it ; yet when it was known that we 
 were supplying him daily from our table, it was pro - 
 hibited as being too good for him. The man was ordered 
 to get such native food as he could, and cook it himself. 
 
 When the chiefs were assembled, they were at once 
 conveyed to the vessel and sent over to Lifu ; but were 
 not, like Naisilin, imprisoned, although they acknow- 
 ledged to the commandant that they had commenced the 
 war. Those who had accompanied Naisilin to Lifu were 
 kept prisoners at large at Chepenehe, yet these Roman 
 Catholics and heathen chiefs were not placed under any 
 surveillance whatever, they went wherever they pleased. 
 It did not require much effort on the part of the priests 
 and their followers to show these men who were the 
 favoured party, and what they might expect if they 
 became Protestants. Two of their number who had 
 decided in favour of Protestantism when they were at 
 Mare, now declared themselves Roman Catholics ; 
 and all were persuaded to reside at the Roman Catholic 
 village, ten miles from Chepenehe. 
 
 At Mare the commandant had interviews with the
 
 3 IO THE STORY OF THE LIFU MISSION. 
 
 priest, the people, and with Mr Creagh. He took from 
 Naisilin's sons the native property which had been given 
 by the conquered chiefs to their father, promising that 
 he would hand it over to the chiefs when he got to Lifu. 
 He made a new division of the island, pronouncing the 
 disputed land to be the property of the Roman Catholics ; 
 and even other land, containing some of the plantations 
 of the Protestants, was included in the portions given to 
 the Roman Catholic tribe. This was like taking the 
 bread out of the mouths of the Protestants and giving 
 it to their enemies. A son of Naisilin's, who was acting 
 as chief during the old man's absence] with the com- 
 mandant's consent, remonstrated against this injustice, 
 for which he was put down and another relative 
 appointed in his stead. The young man was even more 
 decided than the other; he told the commandant plainly 
 that they would not submit to such a division of the 
 land, that after he left they would punish the first man 
 that dared to take a yam from their plantations. 
 
 The commandant went to Naisilin's house, searched 
 his boxes and took all his letters. A messenger was 
 sent at once to the priest on the opposite side of the 
 island, who returned three days afterwards, and im- 
 mediately after his arrival the letters were returned. 
 Upon examination it was found that two were missing 
 copies of letters of Naisilin to the commandant. The 
 old chiefs daughter-in-law (an intelligent native woman 
 who speaks and writes English well) wrote to the com- 
 mandant a polite note, reminding him that he had omitted 
 to return two of the letters which he had taken, and
 
 THE STORY OF THE LIFU MISSION. 3 1 1 
 
 requesting him to give them to the bearer of her letter. 
 The native returned, however, without either the letters 
 or a reply. This was a pretty thing for a French officer to 
 do, and especially one holding the position that he did ! 
 I could, however, refer to other acts of his of an infinitely 
 more disgraceful character, but I will not defile these 
 pages by narrating them. 
 
 In his letter to Mr Creagh, requiring him to appear at 
 his temporary residence to give evidence upon the subject 
 of his visit to Mare, the commandant charged that gentle- 
 man with being the cause of the war ! Mr Creagh, who 
 is an uncommonly quiet, judicious man almost a Quaker 
 in his sentiments on war felt greatly annoyed at this 
 gross libel upon his character, and required the com- 
 mandant either to prove or retract his injurious charge, 
 knowing that it must have been made from the misrepre- 
 sentations of the priests. The commandant, however, 
 did neither ; he was unable to do the one, and not honour- 
 able enough to do the other. When taking Mr Creagh's 
 evidence, he refused to receive that part which had refer- 
 ence to the causes of the war, saying that he had heard 
 that from others ; but Mr Creagh insisted upon his taking 
 his evidence complete or not at all. The following is an 
 extract from a letter which I received from Mr Creagh 
 upon the proceedings of the commandant at Mare : 
 
 I have no hesitancy in giving it as my conviction that the com- 
 mandant has acted throughout with the greatest partiality. I have 
 formed this opinion not hastily, but with great reluctance. I have 
 tried to believe that he wished to act justly, but I am compelled to 
 say, with great regret, that I cannot see any evidence of impartiality 
 He seems to take in everything that the priest tells him, and to act
 
 3 1 2 THE STORY OF THE LIFU MISSION. 
 
 upon it. Many have been made prisoners, but some of them could 
 not tell you, after being liberated, what they were detained for. 
 
 Having been three weeks at Mare, the commandant 
 prepared \Q leave. For six days he had been the guest 
 of that villanous old priest who had been expelled New 
 Caledonia, and who was unquestionably the instigator 
 of the disturbances at Mare. The commandant was no 
 doubt a firm believer in the priest's theory, that the 
 natives, in order to be French, must be Roman Catholic. 
 There appeared to be little hope for Naisilin and the 
 Protestants except from above. Everything was turned 
 against them. They were humbled, and the Papists 
 exalted. They were imprisoned, and the Papists petted. 
 Their land, and even their food, was taken and given to 
 the Papists. Naisilin was represented as being a usurper 
 and a very ambitious man, and the Guahmaites as a 
 factious tribe ; whilst the Papists were the poor persecuted 
 sheep against whom a war of extirpation had been 
 commenced ! It was considered necessary for the 
 " public tranquillity " (!) to leave a corporal and eight 
 soldiers with the priest i.e.) a body of armed men 
 backed by the authorities, who were to enforce the 
 arrangements made by the commandant for disturbing 
 the public tranquillity. Both the priest and the com- 
 mandant knew very well that, after the soldiers left 
 neither the Roman Catholics nor the heathen would 
 think of taking either the land or the yams of the Pro- 
 testants all would remain quietly at their own place ; 
 but they knew also that "Protestantism" and "English 
 influence " would be supreme, and that, they were
 
 THE STORY OF THE UFU MISSION. 3 1 3 
 
 determined, should not be the case. Corporal Rat, who 
 was left in charge, appeared to understand what was 
 required from him; he saw the course which the 
 commandant had steered, and knew full well that 
 promotion lay in that direction. Right or wrong is 
 seldom a question with such men. 
 
 A" few days after the commandant's return to Lifu, the 
 Mare chiefs were assembled and their evidence taken. 
 Naisilin was released from prison, but not allowed to 
 leave Chepenehe. His health failed, and no wonder. He 
 had been closely confined for six weeks not allowed to 
 bathe or to take any exercise, except one day that he was 
 permitted to go to the hospital, the doctor having pro- 
 nounced it necessary ; on the following day he was 
 conducted back to his cell. Being an old man accustomed 
 to fresh air and sea-bathing, the wonder is that he did 
 not suffer more from his confinement. The Roman 
 Catholic and heathen chiefs were set at liberty. Naisilin 
 was detained until the commandant received the 
 governor's instructions respecting him. The soldiers 
 proved to be Job's comforters to the old man, assuring 
 him that his head would be placed under the guillotine 
 at Noumea, others telling him that he would be tran- 
 sported to Tahiti. I have no doubt that the commandant 
 fully intended that Naisilin should not see Mare again. 
 His son and heir was taken to Lifu amongst the prisoners, 
 and ordered by the commandant to send for his wife and 
 remain at the Government school for six months, in order 
 to learn the French language. The young chief, how- 
 ever, had received a letter from his wife, containing such
 
 3H THE STORY OF THE UFU MISSION. 
 
 an account of the commandant's conduct whilst at Mare 
 as made him exceedingly indignant, and firmly resolved 
 not to send for her. He knew that to give publicity to 
 his wrongs would be sure to bring down upon his 
 defenceless head the vengeance of the commandant, so he 
 simply told him, that being a married man with a family, 
 he would not consent to become a scholar amongst the 
 boys in the Government school. The commandant 
 ordered him to be put in prison, and kept there 
 until he did consent. His father, old Naisilin, 
 although only relieved from prison the day before, was 
 determined to go back to his cell with his son ; and it 
 required several soldiers to pull him away from the 
 prison door when they were immuring his son. After a 
 few days Jewene consented to attend the school, but did 
 not send for his wife. 
 
 At Mare the reign of the Rat was a " reign of terror." 
 He was an ignorant man, and apparently led by the 
 priest, and the latter knew how to use such a tool. 
 The chiefs were all at Lifu. The commandant by his 
 proceedings at Mare, and his conduct to Naisilin at 
 Lifu, had taught the natives a lesson which it was not 
 difficult to comprehend ; the priest saw his opportunity 
 and embraced it. If numbers are an evidence of success, 
 then the priests were successful; for many who had 
 declared themselves Protestants (and were still Pro- 
 testants at heart, as the sequel proves) took the medal. 
 The commandant's name was used freely in these efforts 
 to proselytise, and M. Rat was always ready to give 
 efficacy to the admonitions of the " holy father."
 
 THE STORY OF THE LIFU MISSION. 315 
 
 Teachers were imprisoned* and impeded in their work ; 
 while the Protestant natives were made to feel the rigour 
 of his rule in a variety of ways. Not only were many 
 of them tied up, they knew not why, but the following 
 cases appeared to indicate a disposition to drive the 
 natives to open rebellion. 
 
 One of the Protestant chiefs (the chief of the tribe 
 that Naisilin saved), while at Lifu, wrote to his tribe 
 telling them to give the Guahmaites a lot of yams from 
 their plantations, lest they should be suffering from 
 want, having lately had to feed so many of the heathen. 
 A day was fixed upon which all the Guahma people were 
 invited to meet Wanakam's tribe at their plantations. 
 All went, and remained there several days feasting on 
 the yams, and digging others to bring away with them. 
 The corporal heard of their being in the neighbourhood, 
 and probably through the exaggeration of the priest and 
 his followers, construed their presence into a declaration 
 of war, although when he arrived he must have seen 
 that it was impossible that such were their intentions, 
 as all their women and even little girls were with them. 
 However, he made his appearance with his soldiers 
 just as the people were preparing to leave, ordered the 
 Guahma people away, and told Wanakam's tribe to 
 take all the yams to the " Titi " the Roman Catholic 
 tribe ! 
 
 At the same time and place an old man of Guahma 
 
 * For instance, one teacher was a prisoner for ten days with his 
 legs fastened crosswise, and one of the nights, in addition to his legs 
 being fastened, his hands were tied behind his back with a cord !
 
 3 1 6 THE STORY OF THE LIFU MISSION. 
 
 was made prisoner without any reason being assigned. 
 Upon another man asking the cause, the corporal 
 savagely replied by thrusting his bayonet into the poor 
 man's side immediately below the ribs on the right 
 side. The poor fellow fell, lost a great quantity of 
 blood, and was carried away by his friends. The wonder 
 is, that the people did not there and then despatch all 
 the soldiers. It must have been a great effort on their 
 part to restrain their rage. They knew that their chiefs 
 were hostages at Lifu, hence their forbearance. The 
 soldiers sent for all the Papists, and carried away the 
 yams. 
 
 On another occasion, the inhabitants of Wabawo were 
 attacked by a heathen tribe, under the direction of Cor- 
 poral Rat, while they were in church quietly engaged in 
 the morning service. Of course they were quite unpre- 
 pared for such a surprise. The enemy came armed 
 with clubs and spears, both of which were freely used. 
 Nine were made prisoners and taken away to be incar- 
 cerated, amongst whom was the teacher of the place. 
 The reason assigned for this attack was, that the people 
 had not regarded the division, which the commandant 
 had unjustly made, of their lands a cruel and arbitrary 
 division. They had dared to take the produce of their 
 own plantations. What were they to eat ? Had they 
 been allowed to take the produce of their land for that 
 year, it would not have been so bad. Theirs was cer- 
 tainly a hard case. Had the corporal gone with the 
 soldiers, the people would have submitted more readily. 
 It was a very hazardous step to employ the former
 
 THE STORY OF THE LIFU MISSION. 317 
 
 enemies of the people to make this attack. Had he in- 
 tended to excite the people to take up arms, he could 
 scarcely have chosen a better plan. If any one had been 
 killed, the Eat would certainly have been responsible. 
 There was a fight at the place, the heathen using clubs 
 and spears, and the Wabawo natives throwing stones 
 the only weapons they had. Had the people not been 
 prevented by the teacher, they would have got their arms, 
 and there would have been a regular battle. 
 
 What were the natives to do ? They were in a bad case, 
 and who was to undertake for them. They sent over to 
 Lifu to inform the commandant of the proceedings of 
 Corporal Rat; but, of course, no notice was taken 
 of their complaints. They knew that it would be 
 useless to resist; they could not contend with French 
 soldiers whose name was legion. Mr Creagh had 
 written on their behalf to the governor; but their 
 only hope was from above. He who heard the groanings 
 of the children of Israel in Egypt, and witnessed their 
 sufferings, and delivered them, would, they hoped, 
 vindicate the cause of the poor and distressed on Mare. 
 The prospect was certainly not very bright. When the 
 natives considered what the administration at Lifu had 
 been, and what the authorities had permitted at Uvea, 
 they had no reason to expect any change for the better 
 at Mare. A commission of inquiry, however, had been 
 to those islands, and however anxious the governor 
 might be to destroy " English influence," he doubtless 
 felt that he could not, dare not, permit the continuation 
 of such severity, injustice, and misrepresentation.
 
 3 1 8 THE STORY OF THE LIFU MISSION. 
 
 The answer to the commandant's report was the ap- 
 pointment of a commission, consisting of two judges, a 
 lawyer, and an interpreter, to investigate into the events 
 giving rise to and connected with the late war at Mare. 
 The commandant did not conceal from the commission, 
 from which he was this time excluded, his disappoint- 
 ment and chagrin at their arrival. It was impossible 
 for him not to perceive that the governor had not con- 
 fidence in his reports, and that there was a probability 
 of all that he had done at Mare being changed, and 
 himself dishonoured. Happily, the days of his lawless 
 tyranny in the Loyalty group were numbered. The 
 answer to the report of the Imperial Commission was on 
 its way from Paris, which, with his disgraceful proceed- 
 ings at Mare, led to his return to France, just after war 
 had been declared against Germany ; where he doubtless 
 found that -the natives of Germany were more difficult 
 to imprison and subdue than those of the Loyalty group. 
 
 Naisilin and the Protestants were delighted to hear 
 that another investigation was to be made into the 
 Mare affair. Instead of being taken to Noumea, and to 
 the guillotine, as the soldiers told him he would be, he 
 and all his party, including his son, returned to Mare 
 with the commission. These gentlemen made a search- 
 ing inquiry into the cause of the war, and completely 
 exonerated Naisilin. The principal Roman Catholic 
 chief, upon whom the others threw the blame of origi- 
 nating the war, ultimately declared to the commission 
 that he had been instigated by the priest. This, however, 
 could not be proved, and the priest of course denied it ;
 
 THE STORY OF THE LIFU MISSION. 319 
 
 but the value of his denial may be estimated from the 
 fact (which I have upon the most reliable authority) that 
 before the commission terminated their investigations, 
 they openly charged him with wilful lies, and left his 
 residence in disgust ! The commission went thoroughly 
 into the history of Mare. One of their number told me 
 afterwards that he understood the history of Mare better 
 than that of his own country. The land taken by the 
 commandant from the Protestants was restored, and 
 justice was dispensed to all. 
 
 This was the true way to gain the esteem of the natives. 
 The commandant, in a letter to Mr Creagh, complained 
 that the people made no secret of their hatred towards 
 the French. What else could he expect, considering his 
 treatment of them ? Had he, like the commission, 
 made an honest investigation into their grievances, and 
 shown them that he was anxious to do what was right 
 and just, they would have appreciated his efforts, and 
 obeyed him willingly. Imperious ness, severity, injustice, 
 and partiality, do not beget love ; it is a tender plant, 
 and requires a much different soil. The command- 
 ant was sent to the Loyalty group to Frenchify the 
 natives, yet he acted as if he had been sent to cause 
 them to hate the French. He only made hypocrites, 
 whilst the commission made true converts. The latter 
 were Liberals, and civilians ; the former was a Conser- 
 vative, and an overbearing Imperialist. Whatever the 
 natives may think of French soldiers, they have a very 
 exalted opinion of the impartiality and justice of French 
 lawyers. They saw, and thoroughly appreciated, the
 
 32O THE STORY OF THE L1FU MISSION. 
 
 efforts of the commission to arrive at the truth, and 
 witnessed afterwards the effects of their decisions. 
 
 Before the commission left Mare, Mr Creagh was 
 called to hear some of the charges brought against him 
 by the priest, such as the following : That he had 
 been preaching that the end of all things was to take 
 place in 1869, and urging Naisilin to subdue the heathen 
 and the Papists, that they might become Protestants 
 before the end ! That a plot had been formed by the 
 Guahma people to send the priests away in one of the 
 " slave vessels," that from the time of the war until the 
 arrival of the commandant, they (the priests) were 
 watched by a " zealous Protestant," whose visits ceased 
 after that period. They were to be taken away, the 
 priest said, by one of the captains, and when fairly out 
 at sea, they were, he supposed, to be " pitched over- 
 board " ! No vessel arrived, hence the plot was not 
 executed. The inference was that Mr Creagh was the 
 author. That Mr Creagh had manifested a stoical in- 
 difference to human misery when the conquered tribes 
 were assembled at Guahma ; that he made a speech to 
 the captives in which he told them he had nothing to 
 give them but an ox, and that the natives blushed for 
 shame ! (Rather an unusual thing for natives to do, 
 especially from such a cause.) That Mr Creagh taught 
 his teachers the use of the musket, &c. The commission 
 attached no importance to these foolish statements, 
 many of which, they said, had been refuted by the priest's 
 own party. It was their evidence, indeed, that was most 
 damaging to the priests.
 
 THE STORY OF THE LIFU MISSION. $21 
 
 The lieutenant at Lifu (an educated man) was ap- 
 pointed, with a few additional soldiers, to take command 
 at Mare, in place of the ignorant corporal, who, we 
 heard, lost his stripes, on account of his misrule at Mare, 
 and became simply a Rat ! The place chosen for the 
 military post was a village about five miles from Mr 
 Oeagh's station, there being pretty good anchorage for 
 vessels there. Upon the arrival of the lieutenant, who 
 accompanied the Commission, it was noised abroad 
 among the priest's party that a man-of-war had come 
 with soldiers to help them. They immediately left their 
 homes to join the soldiers, and on their way to the camp 
 commenced their work of destruction, by destroying the 
 plantations of the Protestants in their way. Judge of 
 their surprise when they discovered what kind of soldiers 
 had arrived. The Commission and the lieutenant visited 
 the plantations that had been destroyed, and afterwards 
 imprisoned the chief of the party. 
 
 The proceedings of the Commission opened the eyes 
 of the heathen ; they began to doubt the veracity of the 
 priests, and to abandon the idea of soldiers coming to 
 help them. They had been told that Naisilin would be 
 punished, and would probably never again return to 
 Mare ; instead of which he was not only exonerated, but 
 frequently asked to dine with the lieutenant. Those who 
 had formerly declared themselves Protestants, returned. 
 The heathen were talking about following their example, 
 and even the Roman Catholic tribe were shaky. It was 
 evident to the priests that there was little hope of their 
 
 x
 
 322 THE STORY OF THE LIFU MISSION. 
 
 making many converts at Mare, and that the prospect 
 was daily darkening. What were they to do? How 
 were they to get these rebels into the " mother Church ? " 
 This was doubtless, to them, a serious question, and 
 stratagem came to their relief. The new Governor 
 arrived with instructions respecting the Loyalty group, 
 and announced his intention to withdraw the soldiers, 
 hoping that the Protestant ministers and Roman 
 Catholic priests would endeavour to maintain tran- 
 quillity in the group. The priests at Mare managed to 
 excite the fears of those "who had been engaged in the 
 late war, by circulating a report that Naisilin would 
 massacre the whole of them after the soldiers left. They 
 wrote to the governor informing him of the evil inten- 
 tions of the Protestants, imploring him not to take the 
 soldierg away, or remove them (the priests) and their 
 poor sheep to the Isle of Pines, where all the natives are 
 Roman Catholics. A government vessel was sent across, 
 and the priests succeeded in getting over nine hundred 
 men, women, and children to leave the island by this 
 stratagem. The poor deluded creatures are still at the 
 Isle of Pines, pining for their homes, no doubt, but 
 having no opportunity of returning. Very likely when 
 their education is completed, they will be allowed to re- 
 turn to Mare to propagate the faith amongst their 
 countrymen. Thus the priests left Mare. Their game 
 there was soon played out ; or, which is perhaps nearer 
 the mark, we may regard the removing of the natives 
 simply as a move in the game, which is to be played out
 
 THE STORY OF THE LIFU MISSION. 323 
 
 at some future time. Those Jesuits are as deep as the 
 sea, and like that element are sometimes smooth and 
 placid, whilst at others they are wild and destructive. 
 Since their departure from Mare the natives have lived 
 in peace and unity.
 
 XXVI. 
 
 RESULT OP THE COMMISSION OP INQUIRY THE COMMANDANT RECALLED 
 THE NEW GOVERNOR CAPTAIN VOLLET'S VISIT TO THE GROUP 
 OPENING OF THE NEW CHURCH CAPTAIN VOLLET'S SPEECH EVEN- 
 ING PARTY OPENING SERVICES DEPARTURE OP THE SOLDIERS THE 
 OCCUPATION OF THE LOYALTY GROUP A MISTAKE EFFECT OF THE 
 DEPARTURE OF THE SOLDIERS UPON THE ROMAN CATHOLICS THB 
 PAPISTS CONFOUNDED AND ASHAMED USEFUL LESSONS LEARNT FROM 
 THE FRENCH PROGRESS OF THE NATIVES BOOKS TRANSLATED 
 NATIVE AGENCY ; ITS EFFICIENCY A YOUNG MISSIONARY APT TO 
 MAKE MISTAKES NATIVE AGENCY MORE EASILY OBTAINED, AND MORE 
 ECONOMICAL DIFFICULTY OF GETTING AT THE HEATHEN POETICAL 
 IDEAS OF MISSIONARY WORK MISTAKEN MODE OF PROCEDURE WHAT 
 is REQUIRED FOR THE EVANGELISATION OP THE ISLANDS WHAT A 
 MISSIONARY SHOULD BE MISSIONARIES SHOULD ONLY DO WHAT NA- 
 TIVES CAN'T DO AN EDUCATED NATIVE MINISTRY THE WANT OP THE 
 SOUTH SEA MISSION A COLLEGE FOR THE SOCIETY'S SOUTH SEA MIS- 
 SIONS OBJECTIONS. 
 
 THE decision at which the Government arrived from the 
 report of the Imperial Commission of Inquiry that 
 visited Lifu and Uvea, was not communicated to us, nor 
 in any way made public, but it is not difficult to form a 
 pretty correct idea of what that decision was from the 
 reformation that took place about six months after the 
 report had been sent to France. There had been politi- 
 cal despotism in New Caledonia, and religious despotism 
 in the Loyalty group, the latter especially on Uvea. 
 The governor was recalled, as were the priests ; but it 
 was easier to find in France a suitable successor to the
 
 THE STORY OF THE LIFU MISSION. 32$ 
 
 former, than to obtain, from amongst the priests on 
 New Caledonia, pious, peaceful, and liberal-minded 
 men to succeed the latter. The Imperial Government 
 could select, but the Bishop of New Caledonia had but 
 few to choose from, and those few were men of one 
 mind; he could only make an exchange, and one that 
 has not proved of much benefit to the colony, as the 
 following extract from a letter of Mr Ella's will prove. 
 It appeared in the English Independent on the 13th of 
 last month (February 1873) : 
 
 At the close of 1871, I was compelled to leave Uvea through 
 severe indisposition. Another missionary was expected to supply 
 my place during my absence ; but his arrival was unavoidably 
 delayed. In the interval, taking advantage of the absence of the 
 English missionary, a barbarous attempt was made to massacre the 
 Protestants of the principal district, or to coerce them to yield to 
 the demands of the Papists, and abandon their religion. The Papists 
 were assembled from all parts of the island last April, under the 
 pretence of attending a saint's festival. Suddenly, at night, they 
 fell upon the Protestant settlement near the house of the priest . 
 Four men were murdered whilst engaged in their evening prayers, 
 four more were killed whilst fishing, and several others were killed 
 and wounded the next day, while attempting to defend their homes. 
 The Protestants then fled to the bush for shelter. They were sur- 
 rounded there, and threatened \p be exterminated unless they 
 yielded and became Papists. Their villages were burned and their 
 plantations and stock of provisions destroyed. In two other villages 
 the men were dragged out of their houses by the Papists ; tomahawks, 
 clubs, and spears were brandished over their heads, and they were 
 threatened with instant death if they did not give up their religion 
 and their books, and unite in the worship of the Virgin. 
 
 Mr Sleigh, one of the missionaries on the neighbouring island of 
 Lifu, reached Uvea ten days after these sad events, and exerted 
 himself to deliver the persecuted natives out of the hands of their 
 oppressors. The Papist chief would not permit the missionary to 
 see the refugees, and forbade Protestant worship in the district. 
 Mr Sleigh wrote immediately to the Governor of New Caledonia, de- 
 tailing the events, and requesting the exercise of his authority to
 
 326 THE STORY OF THE LIFU MISSION. 
 
 restore religious liberty. His letter, and a lengthy statement from 
 one of the Romish priests on Uvea to his superior on New Cale- 
 donia, were published in the Moniteur de la Nouvelle Caledonie, a 
 government organ. In the latter, vague reasons for the massacre 
 were assigned, utterly at variance with the facts of the case. It 
 was also stated in the same paper that a tribunal had been appointed 
 to inquire into the massacre. Up to the end of October, six months 
 after these horrid proceedings, nothing had been done by the 
 Government in the matter, and the " Tribunal " exists only on paper. 
 Thus left at liberty to carry out their designs, the Romish priests 
 and their blind tools were encouraged and strengthened in their 
 proceedings, and the persecuted Protestants were being forced into 
 the Romish Church. Seven hundred had yielded, and their books 
 were seized and delivered to the priests. From their place of refuge, 
 some of the poor people wrote in May, that starvation stared them 
 in the face on the one hand, and on the other, threats of extermin- 
 ation, unless they became Romanists. Well might they cry, " Help, 
 Lord, for vain is the help of man." 
 
 At the close of August the missionary expected arrived, and he 
 has taken up his abode on Uvea, to watch over the shattered Pro- 
 testant church. His last communication was dated the 29th of 
 October. No inquiry had then been made by the Government, and 
 the Popish party were still pursuing their determined policy to 
 overthrow the Protestant mission. A message was sent that month 
 to the Protestant chief, requiring him to abandon his religion, and 
 bring over his people to the " Catholic church." On his refusing, 
 he was commanded to resign his chieftainship to a Papist, and his 
 life was threatened. The Papists were again making active pre- 
 parations to attack the two remaining Protestant districts. The 
 missionaries sought to deliver the Protestants, and, as the only re- 
 source left, recommended emigration to the island of Lifu. The 
 persecuted people gladly consented to abandon their homes and 
 lands that they might retain "liberty to worship God," but the 
 Romish chief prevented this step. The directors of our society 
 are prepared to bring the case of the Uvean mission before Her 
 Majesty's Government, and we hope that, in response, a more ear- 
 nest effort will be made by the present French Government to stop 
 these persecutions than that attempted four years since ; and that 
 religious liberty will be secured for those distant lands under French 
 rule. 
 
 The officer who was appointed to exercise the func-
 
 THE STORy OF THE LIFU MISSION. 327 
 
 tions of governor until the arrival of M. Gruillain's suc- 
 cessor, recalled the commandant from Lifu and sent 
 us, in his stead, a civilian, one of the members of the 
 Commission of Inquiry, a married man, and a thorough 
 Republican. This gentleman commenced his work in 
 the right way by treating the natives kindly. Had he 
 been the first commandant of the Loyalty group, instead 
 of the fifth, it might have saved the natives from suffer- 
 ing, and the French from disgrace. 
 
 After M. Guillain arrived in Paris, M. de la Richerie 
 was appointed his successor. This gentleman had for- 
 merly been governor at Tahite, and had shown some 
 kindness to the Rev. Mr Howe, the English missionary 
 there. Upon his arrival in New Caledonia, he commis- 
 sioned Captain Yollet, of the Gazelle, to visit the 
 Loyalty group, and be the bearer of a circular to the 
 English missionaries and French priests, in which he 
 intimated his intention, as early as convenient, to re- 
 move the soldiers from the group, and expressed a hope 
 that the missionaries, Protestant and Catholic, would 
 exert themselves to promote peace and harmony among 
 the natives. 
 
 Captain Vollet, a Protestant, arrived just as we were 
 about to open our new church, which the soldiers- had 
 assisted the natives to build in lieu of the one taken by 
 them upon their arrival. Former commandants had 
 delayed the completion of this building, and withheld 
 it, notwithstanding my efforts to get it out of their 
 hands, finished or unfinished. The new commandant 
 decided to hand it over to the Protestants at once, leav-
 
 328 THE STORY OF THE LIFU MISS 7 ON. 
 
 ing us to fit up the interior when and how we pleased. 
 The necessary preparations were made, and a day ap- 
 pointed for the ceremony. Several thousand natives 
 assembled from every part of the island, who were sump- 
 tuously provided for by those of the village where the 
 church is erected. The opening services commenced on 
 a Friday morning, at eleven o'clock. The chair was 
 occupied by Captain Vollet (delegate of the governor). 
 On the platform were, A. Le Baucher, Esq., Command- 
 ant of the Loyalty Islands ; Lieutenant Chapelet, late 
 Commandant of the military post at Mare ; Dr Marie ; 
 Captain Bordereaux, appointed resident judge in the 
 Loyalty group, to succeed M. Le Boucher; the Revs. 
 S. M. Creagh, J. Sleigh, J. Whitmee, and myself. After 
 singing a hymn, reading the Scriptures, and prayer, 
 Captain Vollet rose and formally handed over the church 
 to the Protestants of Lifu. His speech, as well as that 
 of the commandant, was most encouraging to the Pro- 
 testants. He congratulated them upon their progress 
 in civilisation, and the acquisition of so beautiful a 
 church, and stated, in most unequivocal terms, that per- 
 fect liberty of worship was granted by the government. 
 He commended them for their peaceful and obedient 
 conduct during his residence on Lifu, and both recog- 
 nised, in flattering terms, the success of our efforts to 
 instruct and improve the natives. We had an evening 
 party in the schoolroom, which was tastefully decorated 
 with foliage and flowers, to which we invited the French 
 gentlemen, also Mesdames Le Boucher, Marie, and Casey. 
 All appeared delighted, and Captain Vollet again, in a
 
 THE STORY OF THE LIFU MISSION. 329 
 
 short speech, expressed his gratification and agreeable 
 surprise at the proofs he had that day witnessed of the 
 progress of civilisation on Lifu, and asked the natives 
 what they would have been had not missionaries and 
 their wives come to live amongst them. Mr Whitmee 
 gave an interesting account of a heathen island that he 
 had witnessed, and some of the natives made very good 
 speeches. On Saturday afternoon, there was a general 
 prayer-meeting, and address by Mr Sleigh, and, on the 
 Sabbath, we commenced our regular services. I preached 
 in the morning, from John iv. 24: " God is a Spirit, 
 and they that worship Him, must worship Him in Spirit 
 and in truth." In the afternoon, we had a united com-, 
 munion, at which about a thousand church members 
 were present. It was a grand sight, remembering what 
 these people were a short time ago. In the evening, 
 each of the missionaries gave a short and suitable 
 address, and thus ended a series of most interesting ser^ 
 vices, the benefit of which, let us hope, will long be felt. 
 The new church is a plain, substantial building, 120 feet 
 by 60, with Gothic windows, and a kind of semi-Grecian 
 front, Having been built by professional men amongst 
 the soldiers, it is, of course, a much superior edifice to 
 the generality of churches in the South Seas. 
 
 A few days after the opening of the new church the 
 Gazelle left, taking away officers, soldiers, and all 
 that pertained to the military post, leaving only M. 
 Bordereaux, " Resident," and his servant. When they 
 came to the island they seized and appropriated the old 
 church : when they left it, they gave us the new one.
 
 33O THE STORY OF THE UFU MISSION. 
 
 Upon their arrival they charged us with denationalising 
 the natives ; upon their departure they commended us 
 for our successful efforts to civilise and elevate them. 
 What had they accomplished ? What was the result of 
 their six years' occupation of the group ? Had they suc- 
 ceded in destroying English influence, and Frenchifying 
 the natives ? It could not but be evident, even to them, 
 that their mission to the Loyalty group was a mistake 
 and a failure. The natives were no longer taxed or 
 interfered with in any way by the " Resident." The 
 Government school was broken up, and the Government 
 buildings were left to go to ruin *a monument of French 
 oppression. Our schools were quietly resumed, and the 
 half-built chapels completed) and our work carried on 
 much as if the French had never been there. The 
 soldiers were removed from the Loyalty group soon after 
 the news arrived of the defeat and imprisonment of 
 Napoleon III., they may be located there again when the 
 French have recovered a little from the effects of their 
 intended march to Berlin ! Going to Berlin, like des- 
 troying " English influence " in the Loyalty group, is 
 easier to talk about than to accomplish ; although, in 
 the latter case, the obstacles may not have appeared very 
 great. The natives were but few and defenceless, and, 
 as they thought, easily influenced. One blow was con- 
 sidered sufficient, and that was executed with character- 
 istic impetuosity and cruelty. But although natives 
 were shot, schools closed, the circulation of books pro- 
 hibited (except in the French language !) native teachers 
 banished, and missionaries silenced, still the object was
 
 THE STORY OF THE LIFU MISSION. 33 1 
 
 far from being accomplished. Lifu " bristled with forts " 
 as difficult to get at as those in Germany. 
 
 Whilst the Lifuans were rejoicing at the departure of 
 the soldiers from their island home, the Italians were 
 similarly engaged at Rome, and at both places the effect 
 was the same the props were removed, so the building 
 fell. Two important chiefs and a number of their people 
 abandoned the priests and became Protestants ; one of 
 these was the great chief Zeula, in whose district one of 
 the priests resided,, Most of his subjects were already 
 Protestants, and to their influence the priest attributed 
 the change in the chief s views. This "holy father" 
 stormed and threatened in vain ; he went to the " Resi- 
 dent," but was told that he had no authority to interfere 
 in such matters, and doubtless returned disgusted with 
 such indifference on the part of the civil power. As 
 there appeared to be some probability that Zeula's 
 Catholic subjects would follow his example, the priest 
 proposed to them to leave the island as the Roman 
 Catholics on Mare had done ; they assured him, however, 
 that they would never comply with such a request, and 
 told him that if he desired to leave Lifu, he must go 
 alone. 
 
 The Papists were confounded and ashamed at the 
 course which events had taken. They had been led to 
 believe that the Protestant religion would be destroyed, 
 and all the natives forced to embrace that of the State, 
 instead of which they saw the Protestants increasing in 
 number and influence ; they saw them respected, and a 
 church built for them, and heard them publicly com-
 
 332 THE STORY OF THE L/FU MISSION. 
 
 mended by the authorities. In addition to all this, they 
 heard of France being humbled by a Protestant power ; 
 of the Pope's downfall, and of the spread of Protestant 
 principles in Spain and Italy. These things shook their 
 confidence in the priests, and led most of them to feel, 
 and many of them publicly to confess, that the Pro- 
 testants were in the right. They looked to Ukenizo, 
 professing to be guided by him, and he professed to be 
 afraid to abandon the priests, having brought them to 
 the island. Popery, however, is not likely to make 
 much head-way at Lifu. Nearly all the Papists there 
 are Protestants at heart. 
 
 Although the natives suffered much from the occupa- 
 tion of their islands by the French, they nevertheless 
 learned a few useful lessons. Just as the Romans, 
 during their sojourn in England, taught our forefathers 
 how to make roads, build houses, make laws, &c. , so did 
 the French in the Loyalty group, only they went a 
 different way about it, and so instead of making them- 
 selves (like the Romans) respected, and their departure 
 felt to be a public loss, they led the natives to hate 
 them, and rejoice at their leaving. The presence of a 
 French " Resident," invested with powers from the civil 
 court to adjust any differences that may arise amongst 
 the natives, is a good thing for the Loyalty group. The 
 natives and chiefs, left to themselves, might quarrel ; 
 now they have an intelligent authority to whom they 
 can appeal. Let us hope that this improved state of 
 things may not be superseded by the re-establishment 
 of military rule in the group. Under the benign influ-
 
 THE STORY OF THE LIFU MISSION. 333 
 
 ence of Christianity, and the- paternal rule of the 
 " Resident," the population will doubtless make steady 
 progress in civilisation. Very considerable progress has 
 already been made. In Lifu there are over two thou- 
 sand church members. The majority of the Protestant 
 population can read and write a little the young folks, 
 of course, are further advanced. The following books 
 have been translated and prepared in the Lifu dialect : 
 a school-book, a catechism, two hymn-bookscontain- 
 ing 132 hymns a geography, a Bible companion, and 
 the whole of the New Testament and Psalms, the revised 
 edition of which is now being printed in England. Im- 
 provements have been made in public roads, native 
 dwellings, &c. Wells have been dug at almost every 
 village. A desire for European cotton goods, cooking 
 utensils, and tools, has been excited, and the demand 
 has created the supply, for which several stores are 
 established on the island. The annual export of cotton 
 is increasing every year, last year it was about 20 tons, 
 besides oil, pigs, fowls, and yams. The churches sup- 
 port their own teachers, and contain a band of earnest 
 men who are anxious to proceed to heathen lands as 
 pioneer evangelists. I will conclude my narrative of 
 the Lifu Mission with a few words respecting the value 
 of this kind of agency in the work of extending the 
 gospel among the heathen in the South Seas. 
 
 Let us accord to native agency that prominent place 
 which it has justly merited; indeed, in the estimation 
 of most missionaries, it is the key to the evangelisation 
 of those islands. Had not this kind of agency been
 
 334 THE STORY OF THE L1FU MISSION. 
 
 largely employed by the London Missionary Society, 
 the boundary of her present extended and prosperous 
 missions in those seas would doubtless have been 
 exceedingly limited. I have no hesitation in stating, 
 as an indisputable fact, in the South Sea Islands, good 
 native teachers make better pioneer evangelists than 
 European missionaries. The gap between the debased 
 savage and the polished European is too great. A young 
 missionary settling among a heathen tribe is apt to 
 make very grave mistakes, and unintentionally to injure 
 the cause which he desires to promote ; and let him not 
 suppose that any amount of piety, intelligence, or zeal 
 or all combined will preserve him from falling into 
 such errors. There are many things, especially in the 
 mission field, which can only be learnt by experience. 
 A native is, of course, better acquainted with the habits, 
 manners, and customs of natives than we are. He can 
 squat with them in their huts, and unfold to them at 
 appropriate times the love of Jesus, who came to dwell 
 among men, and suffer pain and death that we might 
 enjov life eternal; or go to fish with them in their 
 canoes, and talk to them about some of the apostles 
 being fishermen, and how that Jesus sent them to catch 
 men ; or eat with them at their ordinary meals, and tell 
 them about the bread of life, and the future state where 
 there will be no cooking and eating ; or work with them 
 in their plantations, and speak to them about " a sower 
 who went forth to sow," and the plantations (vineyard) 
 of Jesus ; so that a native teacher has more opportuni- 
 ties of publishing to the savage the glad tidings of
 
 THE STORY OF THE LIFU MISSION. 335 
 
 salvation than a missionary who now and then pays a 
 formal visit to a heathen tribe. 
 
 The fact that native agency is more easily obtained 
 than European, should be a consideration in our attempt 
 to evangelise the numerous islands in the Pacific. 
 Wherever we have missions established and churches 
 formed, there are plenty of young and suitable men 
 willing to offer themselves for this pioneer work ; and 
 moreover, native agency is much more economical. A 
 native teacher only costs ten pounds a year ; that moderate 
 sum keeps him like a gentleman amongst his own people. 
 So that good native teachers, for pioneer work or heathen 
 islands, are more efficient, more easily obtained, and 
 more economical. 
 
 The difficulty with a heathen and a savage people is to 
 get at them. There are few natives, I presume, who 
 embrace Christianity on account of its intrinsic value ; 
 they are generally impelled by not the most commend- 
 able motives. A fish-hook is often more effective than 
 a sermon. Some good people in England form pleasant 
 pictures, and have poetical ideas of missionary life in 
 the South Seas. They see the missionary standing on 
 the beach of a heathen island, with a black coat on his 
 back and a Bible in hand, from which he is pointing to 
 heaven, and by gestures endeavouring to make them 
 acquainted with the object of his visit. Now, to my 
 certain knowledge, a more correct picture would be a 
 missionary standing on the beach in dripping garments, 
 without any coat at all, he having taken it off to swim 
 over the surf, and holding in his hand a few beads and
 
 336 THE STORY OF THE LIFU MISSION. 
 
 fish-hooks ; or a missionary on the beach sitting on a 
 stone, with his shoe and stocking off, and the natives 
 gathering round him to examine his white foot and his 
 clothes ; or, no less a personage than a Lord Bishop 
 of the " Establishment," standing on the beach, sur- 
 rounded by savages, with his back to a rock, and a pair 
 of steelyards in his hand, weighing out yams incessantly 
 for three hours, and by fair dealing, ingratiating himself 
 with the natives. This is how we manage to get at the 
 natives, and having got their ear we preach the gospel 
 to them. But here, again, we have to be careful, or we 
 drive them from us. It is a great mistake to commence 
 by attacking all that is dear to a native. He loves his 
 feast, his night-dance, his wives, his kava, and his pipe ; 
 and if you proceeded to consign him to hell for his 
 attachment to these, the probability is that he will seek 
 an opportunity of sending you to heaven with his toma- 
 hawk. Some missionaries are very apt, by their 
 demeanour and intercourse with the natives, to make 
 religion appear a very gloomy and undesirable thing. 
 Now, the better way would be to represent it in its most 
 attractive form, and show the natives that it yields 
 the greatest amount of happiness even on earth, and by 
 discoursing upon the magnitude of God's love, seek to 
 interest them in the story of the Cross. When they 
 begin to love God they will try to please Him. As with 
 matter so with mind, it will yield more readily to 
 attraction than impulsion ; the heathen may be drawn, 
 but they won't be driven. 
 
 There are still hundreds of islands in the South Sea
 
 THE STORY OF THE LIFU MISSION. 337 
 
 shrouded in heathen darkness, islands of all sizes, from 
 less than a mile to twelve hundred miles in length. The 
 work of evangelising them must be arduous, slow, and 
 expensive without an efficient native agency. Mission- 
 aries cannot be obtained to occupy every point, it would 
 be wrong to attempt such a thing. All that is necessary 
 is that a missionary be located at a certain point, sur- 
 rounded by a good staff of native teachers from the older 
 missions ; that he possess a good boat and horse, with a 
 disposition to make good use of them ; he may then 
 work a large station efficiently. But if he confines him- 
 self to one place without these helps, and happens to be 
 one who, although he may shine brilliantly in his study, 
 is no better than a rush-light in the village, and is only 
 seen beyond it once or twice a year, and then flickering 
 so indistinctly for about half-an-hour that the heathen 
 around him remain in darkness and idolatry. A mis- 
 sionary on a heathen island should be more like a blazing 
 comet than a fixed star ; his orbit, the island on which he 
 lives ; his light should be brilliant and his movements 
 rapid, or he will not succeed. We all know something 
 of our own feebleness, and of the importance of prayer 
 for our people ; but God has taught us very distinctly thai 
 prayer and effort must be combined ; the former without 
 the latter is superstition, and the latter without the 
 former is idolatry. We must not expect to convert the 
 heathen by remaining in our studies praying for them, 
 acquiring their language, and translating books. We 
 must mingle with them, sympathise with them, and by 
 
 acts of kindness and consistency endeavour to entwine 
 
 Y
 
 338 THE STORY OF THE LIFU MISSION, 
 
 ourselves about their affections. We may then hope to 
 do them good, and more reasonably expect that God will 
 hear our prayers on their behalf. 
 
 11 Never do yourself what a native can do " is a good 
 maxim. The adoption of this principle would give mis- 
 sionaries much more time to devote to their legitimate 
 labours, and render missions more prosperous and less 
 expensive. There is always plenty for a missionary to 
 do that a native can't do, and to such work he should 
 turn his attention. Why should a young missionary 
 spend his time, and ruin his constitution building houses 
 and churches, and teaching a few natives the A B C of 
 Christianity, whilst by settling upon an island where 
 teachers have preceded him and opened up the way, he 
 may train a staff of agents who will go forth and accom- 
 plish twenty times more than he could reasonably expect 
 to do ? The taking of Jericho would have been more 
 difficult had God simply made a breach in the wall for 
 the Israelites, but the conquest was easy and rapid 
 because " every man went straight before him." God is 
 removing the walls that surround heathendom, and re- 
 quires His people, in His name, to " go in and possess 
 the laud.'' Let us then endeavour to encompass it. 
 This is not a very difficult matter with reference to the 
 South Sea Islands. Twenty teacher splanted round an 
 island are much more likely to succeed than a missionary 
 located at one point. In the latter case the natives at 
 a distance have generally vague, extravagant, and un- 
 favourable ideas of the object of his mission, and exert 
 a pernicious influence over those with whom he resides ;
 
 THE STORY OF THE LIFU MISSION. 339 
 
 whereas, in the former, the natives throughout the island 
 are being simultaneously instructed in the same truths, 
 and so misapprehension and consequent opposition is 
 not likely to take place. Pioneer teachers should be 
 frequently visited by a missionary ; they thus not only 
 obtain advice and support, but also acquire influence 
 amongst their people. 
 
 How are the numerous heathen islands in the South 
 Seas to be evangelised, and the missions already estab- 
 lished to be carried on with efficiency and economy? 
 We answer, by an educated native ministry. Owing to 
 the great disparity between the European missionary and 
 the natives, in their savage, or even semi-civilised state, 
 educated natives are better adapted, both for pioneer 
 teachers and native pastors. The missionary's time is 
 most profitably employed in training and supervising 
 such men, and translating and preparing books for the 
 natives. Devoted young men may be obtained from the 
 older missions, capable of being trained to occupy respon- 
 sible positions with fidelity and success. Indeed, it 
 would often, from their social position, be a positive 
 pleasure to these men to commence and carry on the 
 work at stations, and under circumstances where a Euro- 
 pean missionary would not only be in greater danger, 
 but would have to exercise an extraordinary degree of 
 self-denial and patience. 
 
 In order to secure a higher type of education amongst 
 the native pastors, and increase their influence and use- 
 fulness, the more intelligent of the students should be
 
 34O THE STORY OF THE LIFU MISSION. 
 
 taught the English language ; also removed, during the 
 term of their education, from their homes and native 
 influences, and placed near civilised life. The time has 
 come for the establishment of a college for the Society's 
 South Sea missions, where the cleverest of the young 
 men in the various institutions might receive a superior 
 education, qualifying them for ordination as native 
 pastors and missionaries. A tropical part of Queens- 
 land, where island food can be produced, appears to be 
 the most suitable locality for such an establishment. 
 Several important ends would be accomplished by having 
 a South Sea Mission College there. The future operations 
 of the Society amongst the heathen in the South Seas 
 will, undoubtedly, be on New Guinea and the numerous 
 islands in its vicinity ; for this extensive, important, and 
 deeply interesting mission, it will be necessary to have, 
 in some healthy and convenient locality, a school and 
 sanatorium. Such an establishment connected with the 
 college for the older missions, near civilised life, would 
 have many advantages, and would be highly calculated 
 to secure the objects in view. Natives from the New 
 Guinea mission would see what Christianity had done 
 for their black brethren on other islands, and all would 
 participate in the civilising and elevating effects of their 
 proximity to civilised life. Great good might also be 
 done to the South Sea islanders who are working in 
 Queensland. There is a probability that the colonists 
 there, like those of New Caledonia, will continue to seek 
 and obtain (to some extent) South Sea Island labour.
 
 THE STORY OF THE LIFU MISSION. 341 
 
 Under these circumstances, it would be well to have a 
 missionary in Queensland, to whom the natives, heathen 
 as well as Christian might look as their friend and 
 guide. The gospel might thus be introduced by natives 
 themselves, to some islands where missionaries cannot 
 gain admittance ; so that such an establishment in such 
 a locality would be a college for the older missions, which 
 would send forth a superior class of native pastors, ren- 
 dering fewer European missionaries necessary. It would 
 be school and sanatorium for the New Guinea missions, 
 and also a centre of light for the South Sea islanders in 
 Queensland. Thus the efficiency, economy, and sta- 
 bility of our South Sea missions would be promoted. 
 
 But it is objected that the native teachers, if thus 
 trained and ordained, would be too conceited, and that 
 the unordained would not recognise their superiority. 
 Surely it is not education, but the want of it that makes 
 them conceited. If, after spending four or five years in 
 a college near civilised life, their less talented brethren 
 could not, or would not (upon their return), recognise 
 their superiority, that would only prove their ignorance 
 and conceit. It is said again that such an institution 
 should not be near civilised life ; that the influence of 
 the white population in Queensland would be very bane- 
 ful upon the natives. Surely it is desirable that they 
 should see other specimens of European civilisation than 
 those that settle among them on the islands. Let them 
 see what Christianity has done for us, what it is doing 
 for some, and what the want of it is doing for others.
 
 342 THE STORY OF THE L1FU MISSION. 
 
 There is no unmixed good here. They will undoubtedly 
 learn much that it would be better for them not to know, 
 but the advantages to be derived from such a course 
 appear greatly to preponderate. They will find that all 
 whitemen are not devils; and white men will find that 
 all Christian natives are not saints.
 
 XXVII. 
 
 EXTENSION OF THE MISSION CONSIDERED DECISION OF THE DIRECTORS 
 SEEKING INFORMATION ABOUT NEW GUINEA DARNLEY ISLAND THE 
 " JOHN KNOX " SYMPATHY AND SELF-SACRIFICE OF THE NATIVES FOH 
 THE NEW GUINEA MISSION PROSPECT OF LOSING THEIR MISSIONARY 
 ARRIVAL OF MR MURRAY FROM SAMOA ENLARGEMENT OF THK 
 PLANS WRECK OF THE "EMMA PATERSON" THE SCHOONER " SUR- 
 PRISE " VALEDICTORY SERVICES NATIVE ORATORY EKOT'S SPEECH 
 THE CONTRAST RETURN VOYAGE THE INTRODUCTION OF CHRIS- 
 TIANITY TO NEW GUINEA AN IMPORTANT EPOCH IN THE HISTORY OF 
 THE SOCIETY SHOULD LOOK THE DIFFICULTIES FAIRLY IN THE FACE 
 DIFFICULTY IN GETTING AT THE NATIVES DANGEROUS NAVIGATION 
 SICKLY CLIMATE SAVAGE PEOPLE NUMEROUS SMALL TRIBES MUST 
 ADOPT A NEW PLAN A SMALL MISSION INDISPENSABLE DECISION OF 
 THE DIRECTORS ABOUT THE KIND OF VESSEL How WE SHOULD COM- 
 MENCE CAPE YORK. 
 
 BEING at the western extremity of our South. Sea mission, 
 with material at hand for preparing a good native 
 agency, the subject of occupying new ground was 
 seriously and frequently discussed. The question was, 
 in what direction to extend. To the north are the 
 New Hebrides and Solomon Islands, where the Presby- 
 terians and Episcopalians are at work with two mission 
 vessels and a good staff of missionaries. To the south 
 is the large island of New Caledonia, which, from its 
 proximity, would be a fine field for native teachers from 
 the Loyalty group, but the French will not allow us to 
 establish a mission there. So we turned our eyes west-
 
 344 THE STORY OF THE LIFU MISSION. 
 
 ward, feeling that the time had arrived to commence the 
 evangelisation of New Guinea. As the London Mission- 
 ary Society has in the South Seas a large native agency 
 composed of both the Papuan and Malay races (the two 
 races that inhabit New Guinea), and as it is the only 
 mission which has no adequate outlet for its pioneers, it 
 appears evident that it is called upon to undertake this 
 great work. 
 
 It was our intention to commence the mission with 
 the Samoan and Raratongan teachers ejected by the 
 French from the Loyalty group when they took posses- 
 sion of those islands in 1864, but difficulties arose which 
 led us to abandon for a time the project. In 1867 
 the whole question was deliberately and prayerfully dis- 
 cussed at our annual committee meeting, and as Mr 
 Jones was about to proceed to England to edit the Mare 
 New Testament, he was deputed to bring the subject 
 before the directors of our society, the result of which 
 was that I received a letter from the Foreign Secretary, 
 stating that the directors were contemplating and 
 maturing plans for the establishment of a mission on 
 New Guinea, and desired me to consider that field as 
 my future sphere of missionary labour, requesting me 
 in the meantime to obtain all the information possible 
 that might be of any use. 
 
 At once we began to look to New Guinea as our future 
 home, and to seek from whalers, and those engaged in 
 the trepang and pearl shell-fisheries, information about 
 the island and its inhabitants. Their statements, how- 
 ever, were so contradictory that nothing appeared reliable
 
 THE STORY OF THE LIFU MISSION. 345 
 
 but the reports of the various expeditions that have sur- 
 veyed the coast, and these generally represent the 
 natives as a fierce aud treacherous race, "with whom they 
 appear seldom to have had friendly intercourse, and on 
 . whose shores they never appear to have landed. Under 
 these circumstances we thought that it would be desirable 
 to begin so extensive a mission by making a prospective 
 voyage, and so personally obtaining such information as 
 would enable the directors to form definite plans for 
 entering at once upon this noble enterprise with as much 
 safety and as little expense as possible. Accordingly, 
 at our annual meeting in 1870, I was appointed by the 
 brethren to make a prospective voyage to New Guinea 
 before proceeding to England, so that upon my arrival 
 in the old country I might be in a position to lay before 
 the directors such information as would enable them to 
 mature their plans. 
 
 From all that we could learn, it appeared that Darnley 
 Island would be a very suitable place on which to 
 commence our mission. It has a central position in 
 Torres Straits, and is frequently visited by natives from 
 New Guinea. We had been recommended to this island 
 by several captains who were well acquainted with 
 Torres Straits ; and finding that the master and owner 
 of the John Knox had resided on the island for 
 several months, and ingratiated himself with the 
 natives, and that he was disposed to return and 
 establish a pearl-shell fishing station on the island, I 
 arranged to accompany him with two Lifu teachers and 
 their wives to be left on the island, that the natives
 
 THE STORY OF THE LIFU MISSION. 
 
 might become acquainted with their benevolent object 
 during my absence in England. 
 
 The John Knox is a tine little cutter about eleven tons 
 burden. She was built for our Presbyterian brethren of 
 the New Hebrides mission, and rendered them good 
 service until superseded by the Day Spring, a much 
 larger vessel being required for their extended and 
 growing mission. Being a good sea-boat, there was no 
 danger at that time of the year, although there would 
 be a little discomfort in making a voyage in her of 
 sixteen hundred miles. In Torres Straits, and about the 
 coast of New Guinea, the John Knox would even be 
 safer than a vessel of 100 tons, on account of the reefs, 
 shoals, and mud-banks, many of which are not marked 
 on any chart, and some parts of the coast being yet 
 unsurveyed. Our plan was to go direct from Lifu to 
 Darnley Island ; make arrangements for the location of 
 the teachers ; visit some of the small islands near the 
 coast of New Guinea, and in Torres Straits, in order to 
 be able to fix upon the most suitable place for the head- 
 quarters of the mission, and then the John Knox was 
 to beat up the coast of Australia, inside the great barrier- 
 reef to Cleveland Bay, where I could get a steamer to 
 Sydney. The whole expedition would only have cost 
 about 50. 
 
 The natives became very much interested in our 
 contemplated mission to New Guinea, and many of them 
 were anxious to become pioneer teachers, but were 
 prevented from leaving the group by a law made by the 
 late governor. In order to obtain permission for the two
 
 THE STORY OF THE L1FU MISSION. 347 
 
 that we intended taking with us, I went to New 
 Caledonia and had an interview with the newly-arrived 
 governor, M. de la Richerie, who expressed his interest 
 in missionary work, and his sorrow that natives should 
 have been prohibited from leaving the Loyalty group to 
 engage in such an enterprise, stating that they were at 
 perfect liberty to go where they liked in future. There 
 was great joy throughout the islands in the group when 
 this welcome news was received. The twenty-four young 
 men in the Institution under my care volunteered for the 
 work. All the native teachers became anxious to leave 
 their stations and go to New Guinea. Many young men 
 came forward from the different villages as candidates 
 for the seminary, with a view to preparing themselves 
 for pioneering work on this interesting island. All was 
 excitement and enthusiasm. New Guinea, or rather 
 " Papua/' became the subject of conversation, sermons, 
 addresses, and prayers. The two selected to accompany 
 me in the John Knox were envied, lectured, and feasted 
 wherever they went. 
 
 Although the Lifuans were highly delighted at the 
 prospect of a mission being established on New Guinea, 
 and the prominent part they were likely to take in it, 
 yet they were very unwilling to give up their missionary 
 for this new field. Some were even rebellious, and de- 
 termined to keep us by force. This was perfectly natural. 
 We had been with them for more than thirteen years, 
 and were, as they said, their "first love." "We had 
 carried on a successful paper war with the French for 
 their religious liberty. The children around us had
 
 34S THE STORY OF THE LIFU MISSIO.V. 
 
 grown up into young men and young women, and felt 
 that they were losing their " parents." The thought of 
 leaving them was to us a great trial and sacrifice. It 
 \vas like beginning missionary work again. We had 
 gone to Lifu and settled amongst the natives when they 
 were ignorant, degraded, and dirty. We had cleared 
 the bush and built a dwelling-house, also a stone chapel 
 and school room, and were looking forward to years of 
 usefulness and happiness amidst our peaceful and grow- 
 ingly intelligent people. The prospect of going through 
 the whole thing again contains no poetry for us we 
 know it all. 'Tis clearly a question of duty. So impor- 
 tant and dangerous a mission as that to the savage 
 treacherous tribes of New Guinea must be commenced 
 by men of some experience, so that two or three mis- 
 sionaries should leave their stations to be filled by 
 others. Having been requested by the directors of our 
 society to form one of the number to be appointed to 
 the New Guinea mission, I readily consented, feeling 
 that pioneering is really the truest 'and noblest mis- 
 sionary work. The natives gradually became reconciled 
 to our leaving. My excellent brother, Mr Creagh of 
 Mare, was appointed to my station, so that the Lifu 
 natives were rather gainers than losers by the change. 
 
 Before we started on our interesting voyage, the Rev. 
 A. W. Murray, of the Samoan mission, arrived at Lifu, 
 seeking a change of climate on account of Mrs Murray's 
 health. Being a missionary of great experience in 
 locating pioneer teachers, and not liking to take the 
 whole responsibility of so important a voyage upon my-
 
 THE STORY OF THE LIFU MISSION. 349 
 
 self, I desired him to accompany me, and was pleased to 
 find that he readily consented. This led to the enlarge- 
 ment of our plans. We decided upon taking more 
 teachers, engaging a larger vessel, and commencing, if 
 possible, the mission on the mainland at once. A 
 meeting was called, at which we obtained the sanction 
 of the brethren. I proceeded to New Caledonia to pro- 
 cure a suitable vessel. The Emma Paterson, a schooner 
 of sixty tons, was chartered, but unfortunately was 
 wrecked on the coast of New Caledonia on her way to 
 the Loyalty group. The crew abandoned her, leaving 
 the captain alone on the wreck, and taking with them 
 a good supply of provisions and spirits, declared their 
 intention of going to the newly-discovered gold-field at 
 the north end of New Caledonia. They have not been 
 seen since. A boat was found on the coast about ten 
 days after they had left the wreck, which was half full 
 of water, containing a human hand and foot, which is 
 supposed to be the remnant of the crew of the Emma 
 Paterson. 
 
 We had been daily and anxiously looking and long- 
 ing for her arrival. Eight pioneer evangelists had been 
 selected from the numerous volunteers four tried 
 teachers and four students from the seminary; their 
 supplies were prepared and packed ; the valedictory 
 services had been held ; good-bye had been said to friends 
 at a distance ; and all was ready for a start, when the 
 startling intelligence reached us that our vessel was on 
 a reef at New Caledonia. Happily the Surprise, a 
 vessel of ninety tons, was then at Lifu, and open to
 
 35O THE STORY OF THE LIFU MISSION. 
 
 charter. The captain had been several times to Torres 
 Straits on fishing expeditions, and so was well acquainted 
 with the place, hence he was the very man we wanted 
 for the intricate navigation of those parts. We engaged 
 the vessel, but could not leave at once, as the captain 
 had to call at the New Hebrides ; he promised to return 
 in three weeks and commence the New Guinea voyage. 
 
 Some account of the valedictory services may be 
 interesting to the reader, showing the kind of addresses 
 ' delivered by the natives, some of which are exceedingly 
 appropriate, pointed, and powerful. Special meetings 
 were held at the native villages of the teachers set apart 
 for the new mission, where the friends of each gave them 
 parting gifts and counsel. Then came the united 
 valedictory service at Chepenehe, at which natives from 
 almost every part of the island were present. It was 
 a very interesting and memorable meeting. Atea the 
 oldest native teacher, and one of the first to embrace 
 Christianity on Lifu was appointed to address his 
 brethren about to leave for New Guinea, on behalf of the 
 teachers ; and Ekot the senior student on behalf of 
 the students. The former spoke earnestly, feelingly, 
 and wisely, reminding them of the difficulties, dangers, 
 and discouragements which they would probably have to 
 encounter; but called to their minds the triumphs of 
 the gospel amongst themselves, and urged them to 
 believing prayer and persevering effort. He was a 
 native orator, and so became very excited in public 
 speaking. On this occasion, I remember, he was 
 unusually eloquent. He expressed his desire to become
 
 THE STORY OF THE LIFU MISSION. 35 I 
 
 a pioneer teacher himself; said that his will was strong 
 and his mind young, "but," and here he stretched out 
 his withered arm, " my body " he said tremblingly, " is 
 old. I have nearly finished my course ; you young men 
 must do the work, and we will assist you by our prayers." 
 Ekot's address, although not delivered with so much 
 energy, was equally powerful. He called their attention 
 to whaling, with which the natives are familiar, as it 
 takes place annually at the bay in which Chepenehe is 
 situated. He reminded them how much depended upon 
 the first boat ; the skill, and strength, and courage 
 requisite for harpooning ; the importance and difficulty 
 of " fastening " well ; and the consequences of mistake 
 or mismanagement. He drew a vivid picture of a 
 securely-harpooned whale towing the boat round the 
 bay ; the blowing and struggling to get loose ; the boat 
 ploughing through the sea, with the water rising above the 
 gunwale ; the flying spray ; the other boats in pursuit ; 
 the spearing ; and the cloud of blood, showing that the 
 whale has been mortally wounded. Then the arrival of 
 the other boats one after another, which are fastened 
 together, and assist in towing the whale to the ship. 
 The natives were intensely interested ; it was a life 
 picture of that with which they were all familiar, and 
 there was profound silence when the speaker paused, 
 turned towards the pioneer teachers, and said solemnly, 
 " You are going to New Guinea. You are thejirst boat. 
 Take care to ' fasten ' well. We shall follow you, and 
 hope to assist in killing and towing in. But mark ! 
 the consequences of any mismanagement on your part
 
 352 THE STCA'Y OF THE LIFU MISSION. 
 
 may be very serious. You may only wound and irri- 
 tate the whale, and drive it away ; it may not return 
 for another year, perhaps never." He then explained 
 what he meant by " fastening " and mismanagement, 
 and exhorted them to be consistent, devoted, faithful, 
 and prayerful teachers, that God might guide, protect, 
 and bless them in their work. 
 
 The eight teachers to be consecrated to foreign mis- 
 sionary work, the crowded and well-dressed assembly, 
 the spacious and substantial stone church, the animated 
 speakers, and the attentive hearers presented a thrilling 
 scene. Not many years before, they had worshipped in 
 a house near the one in which they were assembled, 
 made of poles, strings, and grass; they had but few 
 articles of European clothing amongst them, and were a 
 sad, yet interesting, and in some respects very ludi- 
 crous sight. Now they were met together to send forth 
 missionaries from among their own race to other and 
 distant heathen lands. What but the gospel could 
 have produced such an astonishing change in thirteen 
 years ? 
 
 In due time the Surprise returned from the New 
 Hebrides, and we started upon our interesting voyage to 
 New Guinea, followed by the prayers and sympathies of 
 the community, and especially of the dear ones left at 
 home. The following is an abstract of the account of 
 our voyage which we sent to the Directors of the London 
 Missionary Society :
 
 JOUENAL OF A MISSIONMY VOYAGE 
 
 TO 
 
 NEW GUINEA. 
 
 UNDER arrangements sanctioned by the Directors of the London 
 Missionary Society, towards the close of 1870 the missionaries 
 in -the Loyalty Islands commenced preparations for the com- 
 mencement of a mission in New Guinea. In that mission 
 both the Directors and the missionaries took the deepest 
 interest. But it was felt on every hand that the scheme was 
 one of unusual importance : that it might possibly be attended 
 with great danger; that once begun it ought to be carried 
 through ; and that if successfully established, it might, under 
 God's blessing, become eventually the largest mission carried 
 on by the Society in the Pacific. Eight native evangelists 
 were selected with care from among our teachers, four from 
 Mare and four from Lifu. A suitable vessel, the Surprise, 
 commanded by a most competent man, Captain Paget, was 
 engaged for the voyage. In a farewell meeting, held in Lifu 
 on Sunday, April 23rd, the evangelists and their expedition 
 were specially commended to the care of God by their native 
 brethren ; and on Tuesday the 30th, the little party, which 
 included the wives of the teachers and four children, embarked 
 and set sail on our long and fondly-anticipated voyage. The 
 good hand of God had plainly been upon us in all the pre- 
 parations we had made ; our way had been made clear ; we 
 joyfully set forth in His work, trusting to His guidance and 
 care ; and it will be seen that our expectations were abundantly 
 realised. 
 
 We caught the first glimpse of New Guinea on Thursday 
 the 29th of June. A thick haze hung over the land, so that
 
 THE STORY OF THE LIFU MISSION. 
 
 for some time only the mountain tops were visible. We gazed 
 with intense interest as we neared the great land, one object 
 after another appearing, till we found ourselves in view of the 
 barrier reef, about two miles from the shore. We made the 
 land near Keppel Point, in latitude 10 11' S. and longitude 
 148 E., and ran along the coast all the way to Hood Point, 
 keeping as close into the reef as we could with safety. We 
 saw a number of natives fishing, some in canoes, and others 
 on the reef, as we passed along. 
 
 Hood's Bay and the Point which forms its western extremity 
 have a very striking and interesting appearance. The bay is 
 about six miles wide and four deep. At the east point there 
 is a lagoon, a remarkable-looking place, called Hood's Lagoon. 
 Many natives were seen at the sides of the lagoon, and they, 
 and also those in canoes and on the reefs, appeared to be 
 making signals for us to land. As, however, no canoe came 
 off to us, we did not consider it advisable to attempt to hold 
 intercourse circumstanced as we then were, but rather to pass 
 on towards Darnley Island, at which we hoped to obtain in- 
 terpreters and other facilities for the accomplishment of our 
 object. 
 
 It occurred to us that some place in or near this bay would 
 be very suitable for a mission-station. The western point, 
 named Hood's Point, on which there is a village, and which 
 runs out a considerable distance into the sea, would probably 
 be a healthy spot. Night overtook us as we were off this 
 point, so there was no further inducement to keep near the 
 land. Hence we stood out to sea and proceeded on our course. 
 
 The part of the island we made, and to which the above 
 remarks refer, is on the south-east side of the great Eastern 
 Peninsula mentioned by Lieutenant Chester, and the mountain 
 peaks we saw were part of the great central ridge which forms 
 the backbone of the peninsula. 
 
 NEW GUINEA. 
 
 New Guinea, so called by the early Dutch navigators from a 
 fancied resemblance of its inhabitants to those of the coast of
 
 THE STORY OF THE LIFU MISSION. 357 
 
 Guinea in Africa, is, with the exception of Australia and Borneo, 
 the largest island on our globe. It lies in the Australian 
 Archipelago, and is about fourteen hundred miles in extreme 
 length, or nearly double that of Borneo. It is bounded on the 
 south by Torres Straits ; west by the Moluccas Sea ; and on the 
 north and north-east by the Pacific Ocean. The most striking 
 geographical feature of the great Eastern Peninsula consists in 
 a backbone of lofty mountains, apparently extending through- 
 out its length, with peaks far surpassing those of Australia, the 
 loftiest being more than thirteen thousand feet above the sea 
 level. It is called the Stanley Range. 
 
 There are three remarkable table-topped mountains near the 
 centre of the island, estimated to be quite twenty thousand feet 
 in elevation, whose summits appear to be covered with snow, 
 and are visible for a considerable distance. The greatest breadth 
 of the island is over three hundred miles in longitude, 141 
 K, and its least breadth twenty miles at the head of Geelvink 
 Bay and the Gulf of M'Clure. 
 
 New Guinea was discovered in 1511 by the Portuguese 
 commanders D'Abreu and Serram, and was first visited in 
 1615. During the seventeenth and eighteenth centuries the 
 northern coasts were frequently visited by Dutch and English 
 navigators, and in 1774 an English officer, Captain Forrest, 
 in the service of the H.E.I.C., who was to search for spice- 
 producing districts, resided for some months at Port Davy, 
 on the north-east coast, and maintained constant friendly inter- 
 course with the natives. 
 
 Until the year 1828 there is no record of Europeans having 
 established friendly relations with the natives of the south-west 
 coast. Indeed the names given by the early Dutch voyagers to 
 the two principal rivers, Moordenaar or Murderer, and Dood- 
 slaager or Slaughter, prove their intercourse to have been any- 
 thing but friendly. Captain Cook, who visited the south-west 
 coast in the Endeavour in 1770, was the sole authority re- 
 specting the natives till 1828. 
 
 The choicest gifts of a bountiful Providence have been 
 bestowed on this great land. Its shores are covered with groves
 
 THE STORY OF THE LIFU MISSION. 
 
 of cocoanuts ; and it produces in abundance the banana, sago, 
 betel, figs, oranges, lemons, and other tropical fruits. The 
 interior abounds with valuable timber, as ironwood, ebony, 
 canary-wood, and also with valuable spices and fragrant bark. 
 Its forests, rivalling those of South America and Ceylon in 
 luxuriance, afford shelter to multitudes of beautiful birds, among 
 which are crown pigeons, black cockatoos, parrots, lories, and 
 birds of Paradise. The sea that washes its shores supplies an 
 almost inexhaustible mine of wealth in the shape of trepang, 
 pearls, tortoise-shell, &c. To this catalogue it is said gold 
 may be added. 
 
 The name Papua, according to Mr Chester, is derived from 
 the Malay word puna, woolly ; and by this name the coast 
 tribes are designated. According to the same authority the 
 population of New Guinea and the adjacent islands is estimated 
 at 880,000. But this, of course, is a mere guess. Considering 
 the immense extent of the island, and the fact that the parts 
 with which we are acquainted seem pretty thickly populated, 
 it is probable that the above estimate is much too low. But 
 many years must pass before any reliable estimate of the actual 
 number can be made. 
 
 ARRIVAL AT DARNLEY ISLAND. 
 
 We sighted Darnley Island about mid-day on Saturday, 
 July the 1st, and got to anchor towards evening. No natives, 
 however, made their appearance. As we afterwards found, they 
 all live on the opposite side of the island to that on which is 
 the anchorage. At length one man was seen on the shore. A 
 boat was at once lowered, and we pulled in to the beach. Our 
 new acquaintance looked repulsive enough. Eight glad were 
 we, however, to make friends with him. We got him to come 
 into the boat and accompany us to the ship without difficulty, 
 though he manifested at first a little tremor. He understood 
 a little English, and with the converse we were able to hold 
 with him by words and signs, and giving him food and a small 
 present, we soon had his full confidence. We sent him on 
 shore again in the boat, with an urgent request to come on the
 
 THE STORY OF THE LIFU MISSION. 359 
 
 following morning accompanied by the chief or chiefs, and as 
 many others as possible. On the following day, which was 
 Sabbath, there was no lack of visitors. Having heard that 
 there were white men on the island in charge of a fishing- 
 station, belonging to some parties in Sydney, the captain 
 started early in the morning for the opposite side of the island. 
 In the meanwhile a number of natives appeared on the heights 
 near the anchorage, intimating by signs and shouting their wish 
 to get on board. They have only a few large canoes among 
 them, which they get from the mainland of New Guinea, and 
 these are kept on the opposite side of the island, so that they 
 had no means of getting to the ship. 
 
 After a while the captain returned with a white man and a 
 number of natives, among whom was Amani, the principal 
 chief, and another man of importance. The boat was then 
 sent for those on shore, and most of them were soon on board : 
 among the rest was our friend of the evening before, whose 
 name is Dabat, and whom we found to be one of the principal 
 men of the island. 
 
 A service in the Lifu language was conducted on board, at 
 which our visitors were present ; in all probability it was the 
 first act of worship to the true God that they had ever wit- 
 nessed. In the afternoon we went on shore and had a formal 
 conference with the chiefs and people, through the medium of 
 broken English. We informed them of the nature of our 
 business, and asked them whether they wished a teacher to 
 live among them, whether they would treat him kindly, and 
 so on. To all our inquiries satisfactory replies were given, 
 and all passed off in the most encouraging manner. Our way 
 had been prepared, by the news that we were coming having 
 preceded us, and no adverse influence had as yet been brought 
 to bear upon the natives. 
 
 On the following day, Monday, July 3d, we took the teacher 
 and his wife and property on shore, anticipating for them a 
 cordial and joyful welcome. In this, however, we were dis- 
 appointed. Evil counsellors had been at work during our 
 absence, and had so influenced the principal chief and others,
 
 360 THE STORY OF THE L/FU MISSION. 
 
 that it was with difficulty we succeeded in getting their consent 
 to the teacher remaining. Amani and the interpreter got out 
 of the way, and a considerable time passed before they could 
 be induced to come and meet us. Dabat, our first friend, 
 remained staunch ; but as the other chiefs and the bulk of the 
 people appeared ignorant and doubtful with reference to our 
 object, we proposed a compromise which united all, viz., that 
 the teacher should remain for twelve months, or till the next 
 deputation visit the island, and then his continuance shall be 
 at the option of the people. We knew that if he could only 
 be allowed to remain, he would, with the help and blessing 
 of God, work his way among the people, and gain their 
 confidence and affection. The present we had designed for the 
 three chiefs was received by Dabat, he engaging to stand by 
 the teacher, and the bulk of the people evidently approving. 
 
 An incident occurred while these arrangements were in pro- 
 gress, which is worthy of being recorded as an illustration of 
 the spirit in which our teachers have come forth on their great 
 enterprise. The teachers spent a night on shore, and were in 
 company with parties belonging o the fishing establishment, 
 natives of different islands from the eastward. Among other 
 subjects talked of, was the projected mission to Murray Island, 
 to which the said establishment is about to be moved. On 
 that account those belonging to it seemed specially intent on 
 intimidating the teachers, and convincing them that the idea 
 of commencing a mission on that island was perfectly hope- 
 less. " There are alligators there," said they ; " and snakes, 
 and centipedes." " Hold," said Tepeso ; " are there MEN 
 there? " " Oh yes," was the reply, " there are men ; but they 
 are such dreadful savages that it is no use your thinking of 
 living among them." " That will do," responded Tepeso, 
 " WHEREVER THERE ARE MEN, MISSIONARIES ARE BOUND TO 
 GO ! " A noble reply, worthy of a disciple of Him who com- 
 mands His followers to "Go into all the world, and preach 
 the gospel to every creature." 
 
 Darnley Island, or Erub, as the natives call it, lies in 
 lat. 9* 35' S., and long. 143 50' E. It is small, not more
 
 THE STORY OF THE LIFU MISSION. 361 
 
 than seven or eight miles in circumference. Some parts of the 
 island look pretty ; but all around the coast it is rough, and 
 shows nothing particularly attractive. It is poorly watered, 
 and there is no safe harbour ; but safe anchorage can be found 
 on the north side during the south-east trades. Huge boulders 
 lie scattered all round the coast, and great piles of sandstone 
 appear in some parts. The highest elevation is 580 feet. 
 Every part of the interior of the island, as well as along the 
 coast, is clothed Avith vegetation, and the usual tropical fruits 
 are found. The natives are a poor, down-trodden looking race. 
 
 WARRIOR ISLAND. 
 
 We sailed from Darnley Island on Wednesday, July 5th. 
 We had hoped to obtain interpreters there for the mainland, 
 and at one time it seemed as if our hopes would be realised ; 
 as we found several natives of New Guinea, who were on a 
 visit to their friends, and who expressed their willingness to 
 return to their homes with us. Ere we left, however, mis- 
 representation had done its Avork, so that in addition to the 
 difficulty we had in leaving the teachers on the island, the 
 natives of New Guinea refused to go Avith us. This led us to 
 determine to go to Warrior Island, which is distant from 
 Darnley about fifty miles, and which we reached about two P.M. 
 on the day AVC sailed. 
 
 Our calling at Warrior Island led to results of the utmost 
 moment ; that island will have an important place in the his- 
 tory of the NCAV Guinea Mission for all time to come. We 
 found there Captain Banner, the manager of a shelling station 
 on the island, who received us kindly, and rendered us valuable 
 aid in carrying out the object of our voyage. He informed us 
 of islands which he felt sure would suit our purpose. All 
 around the islands to which we were recommended and the 
 adjacent coast are unsurveyed, and it was considered unadvis- 
 able to attempt to reach them in the ship. This difficulty was 
 met by Captain Banner, who, with great kindness, placed a 
 large open boat at our service, with a man to manage it, and a 
 native of Warrior Island as interpreter.
 
 362 THE STORY OF THE LIFU MISSION. 
 
 Our falling in with the man who had charge of the boat is 
 a thing to be specially noted. It was one of those wonderful 
 providential arrangements which we have often had to mark 
 in connection with our evangelistic efforts throughout Poly- 
 nesia. In all probability there is not another man who could 
 have rendered us the service which this man did, and yet he 
 was just put into our hands without any seeking or planning 
 of ours. A few particulars of his history will interest, and 
 serve to show how he is fitted to render us such important aid. 
 He gives his full name as Joseph John, but he goes by the 
 name of Joe. He is a native of Nukualofa, an island of the 
 Tongan group, the Friendly Islands of Cook. He has been 
 away from his native land for thirty years or more, and during 
 that time he has made an extensive acquaintance with both the 
 civilised and the heathen world. At the time of the Crimean 
 war he was in an English man-of-war, and for nearly six years 
 he was connected with the British Navy. He resided in London 
 for a time ; and he has been to Sydney again and again. He 
 has a very extensive island experience, especially is he well 
 acquainted with the islands of Torres Straits and the Papuan 
 Gulf, and his acquaintance extends, moreover, to many parts of 
 the coast of the mainland of New Guinea. Among the islands 
 and on the coast he is better known and has greater influence 
 than any other living man ; and, withal, he is shrewd, sensible, 
 and observant, and being himself an islander, and belonging 
 to a group into which Christianity was introduced a number of 
 years before he left his home, his sympathies are strongly with 
 the native races, and with us in our desires to evangelise them ; 
 and he is able to deal with them in a manner which few, if 
 any white man. could do. The reader does not now need to 
 be informed that Joe was the right man in the right place in 
 our expedition. 
 
 VISIT TO TAUAN. 
 
 All the arrangements were completed on the day we reached 
 Warrior Island, and on the following day, Thursday, July 6th, 
 we started on our important errand. We had no white man
 
 THE STORY OF THE LIFU MISSION. $63 
 
 with us. Joe was in charge, and our crew consisted of natives 
 of Lifu and Uvea. We took with us four teachers and their 
 wives, Kerisiano, Waunaea, Josaia, and Simone. The weather 
 was unfavourable, wet and unsettled ; but we had a fair wind, 
 and a run of seven hours brought us to the island to which we 
 were bound, Tauan, a name which will be memorable in the 
 annals of the New Guinea Mission. We went into the 
 anchorage, which is good and safe, and remained in the boat 
 while Joe and the interpreter went on shore to see the chief 
 and people, and inform them of our arrival, and of the object 
 of our visit. 
 
 Joe had been frequently at the island, and had made friends 
 with all belonging to it. With the chief he had exchanged 
 names, according to a custom common on many islands ; the 
 name of the chief is Nudai, and by that name he will continue 
 to be known, notwithstanding the exchange made with Joe. 
 Still the transaction forms a connecting link, a bond of friend- 
 ship between our Tongan friend and his Papuan worker. Joe 
 found that most of the people were from home ; they had gone 
 to the adjacent island of Saibai. The chief, however, and some 
 of the principal people were at home, and that was enough for 
 our purpose. Joe soon returned to the beach, and called to us 
 that all was right ; so we hastened on shore and received a 
 most cheering welcome. After we had explained, as fully and 
 clearly as we were able, the object of our visit and our wishes, 
 the chief expressed his satisfaction and desire that the teachers 
 should remain on his land, and, pointing across a little stream- 
 let that was running by to a rising ground, he announced that 
 that and the land beyond were at the service of the teachers on 
 which to build and plant to as great an extent as they pleased. 
 We made the chief a present, with which he seemed much 
 pleased, and so passed our first transaction on the island of 
 Tauan. 
 
 We spent some time in looking about the neighbourhood 
 till night drew on, and brought us back to the house which the 
 chief had given up to the teachers. It was his own house, the 
 best in the village, and a very tolerable place, considering the
 
 364 THE STORY OF THE LIFU MISSION. 
 
 state of the people ; but the ground floor, to which we and 
 our large party had to confine ourselves till sleeping-time came, 
 was small ; the property of the teachers had all been hud- 
 dled into it ; and we had no light but what could be produced 
 by a fire kindled on the floor. So we were in and out, and 
 out and in, according as it rained or otherwise. Cooking was 
 done outside, and we had a bit of food beneath a tree. The 
 night was dark and cheerless ; but what were these little 
 discomforts in comparison with what had that evening been 
 achieved ? 
 
 At the hour of evening prayer we had all the natives toge- 
 ther, that they might witness an act of worship to the true 
 God ; the first act of the kind, no doubt, that had ever been 
 performed on their dark shore. The native service over, and 
 a little conversation which followed, we withdrew, and outside 
 the house, under the canopy of heaven, and with the great dark 
 land of New Guinea before us and close at hand, we sang, 
 "Jesus shall reign where'er the sun," &c., poured out our 
 hearts in fervent prayer and thanksgiving, and talked of the 
 spread of His blessed reign, and the far-reaching consequences 
 of the step we had been privileged to take on that ever- 
 memorable evening. 
 
 The house in which we spent the night had an upper storey, 
 a sort of loft, in which we slept. The houses generally both 
 on the island and on the mainland have an upper storey 
 which is used for a sleeping place. The design is, doubtless, 
 to get out of the reach of alligators and snakes. The house 
 in which we slept had bamboo joists, and the flooring was of 
 cocoanut slabs, and though it was perhaps pretty strong, it 
 felt shaky, and one was fain to move about cautiously lest it 
 should give way, to the inconvenience of the occupants of the 
 house both above and below. The bamboo grows to a great 
 size, both on the islands and on the mainland, and is used for 
 a great variety of purposes, among which are fencing, house 
 building, and even the construction of bridges on the mainland. 
 
 There was not much sleeping in our case on the night in 
 question, and early on the following morning (Friday, July 7th)
 
 THE STORY OF THE LIFU MISSION. 365 
 
 we were astir, and off for the neighbouring island of Saibai. 
 This was the island specially mentioned and recommended to 
 us by Captain Banner ; but Joe did right in taking us first to 
 Tauan, as it has the invaluable advantage over the other of 
 being free from fever and ague, and is not less convenient for 
 the mainland. Both were about equally near to the land, 
 being separated from it by a narrow channel from three to six 
 miles in breadth. 
 
 VISIT TO SAIBAI. 
 
 Saibai is about four miles distant from Tauan. Nudai, the 
 chief, went with us in our boat ; the people followed in two 
 canoes. In an hour we reached the part of the island to which 
 we were bound, and drew up in a fine safe anchorage in front 
 of a considerable village. A large number of people men, 
 women, and children crowded the beach and gave us a most 
 friendly reception. The sight of the chief from Tauan, with 
 our friend Joe, was enough to inspire confidence. The chief 
 figured in a red merino shirt, the only article of dress he wore, 
 and doubtless he felt himself a man of no small importance as 
 he moved about and related the marvellous doings of the 
 strangers on the previous evening. 
 
 We were led by the hand from the beach amid the noisy 
 but friendly clamour of the crowd, to whom we were evidently 
 objects of great wonder. We were reminded of the astonish- 
 ment which was excited by the appearance of Mungo Park, in 
 Central Africa, when searching for the sources of the Niger. 
 Everything about us occasioned wonder, but especially our 
 white skin. It was not enough that our hands and faces were 
 exposed to view, we had to bare our breasts, and turn up our 
 trousers, as if the natives were in doubt whether we really 
 were all white. Besides, exposure to the sun and the weather 
 had made our hands and faces about as dark as those of Joe. 
 Hence it was only by seeing other parts that they got a correct 
 impression. Party after party came, led by some officious 
 youth who had already had his curiosity gratified, to see the 
 wonderful white skins. By and by they were diverted from
 
 366 THE STORY OF THE LJFU MISSION. 
 
 ourselves to the umbrella which one of us carried. The putting 
 this up and down, and the use of it, excited great wonder and 
 admiration ; and a watch was regarded with a high degree of 
 astonishment not unmixed with awe. 
 
 When the excitement had somewhat subsided, the object of 
 our visit was explained to the chiefs and people, and by them 
 warmly approved. The names of the chiefs of Saibai are 
 Sauai and Maiak. Sauai, we were told, is a brother of Nudai, 
 the chief of Tauan. He was away on a fishing excursion, so 
 we did not see him ; but our present was received by Maiak, 
 in the presence of all the people, and we were assured that 
 the absence of the other would not affect the engagement into 
 which we entered. And this is altogether likely, especially as 
 the absent chief is brother to Nudai. 
 
 APPEARANCE OF THE PEOPLE. 
 
 "We were much pleased with the appearance of the people 
 of these islands. They are greatly superior to the natives of 
 Darnley and Warrior Islands. They are genuine Papuans, 
 very dark coloured, and their hair slightly curled, but not 
 woolly. They are tall and well-proportioned, and many of 
 them have very good features. Many are as much as five feet 
 ten inches in height, some perhaps more, and muscular in pro- 
 portion ; and they have not the cowed, down-trodden appear- 
 ance of the Darnley Islanders : on the contrary, there is an air 
 of freedom and independence about them which leads one to 
 regard them as a manly and independent race. Poor fellows 1 
 it is to be hoped that the withering and deteriorating in- 
 fluence of intercourse with a certain class of foreigners will not 
 reduce them to a level with other tribes to which they are now 
 superior. 
 
 They do not wear any clothing, and but few ornaments, nor 
 do they seem to use paint, as do the natives of the New 
 Hebrides and many other dark races. The ornaments they 
 wear are armlets, pieces of pearl-shell polished and formed into 
 a crescent shape, and worn on the breast suspended from the 
 neck, and a kind of beads with which they adorn their ears.
 
 THE STORY OF THE LIFU MISSION. 367 
 
 The mode of decorating the ear is of a character not met with 
 among the islands to the eastward. The lobe of the ear is 
 perforated when young, and gradually distended. That is 
 common among all the natives of Western Polynesia ; but the 
 singular part here is that when the distension is complete, the 
 lobe is cut, and a weight is attached till it becomes elongated 
 about an inch and a half ; it is then pierced at intervals of 
 about an eighth of an inch, and the series of holes is carried 
 all round the rim of the ear, and in each hole a bit of red 
 string is inserted, at each end of which a white bead is placed. 
 This decoration must cost severe and protracted pain. It is 
 not anything like universal ; but we had a good specimen of it 
 in one of the young men who accompanied us from Warrior 
 Island to Tauan and Saibai. The armlets are very inferior 
 things : they are a sort of wicker-work ; they extend from 
 about the elbow to the wrist. 
 
 The women looked debased very much inferior to the men. 
 Polygamy, we were sorry, though not surprised to find, is 
 largely practised ; the chief of Tauan has twelve wives, and his 
 brother, the chief of Saibai, ten. Their position seems very 
 much that of servants ; perhaps slaves would be a more appro- 
 priate designation. They do the drudgery and hard work, 
 while the men live at their ease, and work or not as they 
 please. They wear a girdle of leaves. 
 
 While Joe was engaged in purchasing provisions for the ship, 
 we walked about examining the different objects that met our 
 view, and surveying, as far as opportunity allowed, the fine 
 island. Twice messengers were sent after us to call us back 
 from places to which we were about to go, for what reason we 
 could not ascertain. But it was evident that there was some 
 strong reason in the minds of the natives, as they called us 
 back in a very decided though friendly manner. Probably 
 some sacred object or enclosure was in danger of being pro- 
 faned by us. 
 
 About noon we took our departure. The women had gone 
 to get food, and it was arranged that a large party should cross 
 to Tauan on the following day, to see the teachers and take
 
 368 THE STORY OF THE LIFU MISSION. 
 
 them a present. We had a very rough passage back to the 
 ship. The distance is not great, about thirty miles ; but it is 
 a dead beat, and much of the time we had a rough head sea 
 and a strong adverse tide. We left Saibai at noon on Friday, 
 and did not reach the Surprise till about sunset on Saturday, 
 thirty hours being occupied in making thirty miles. So ended 
 this important expedition. Our hopes had been exceeded. 
 God had done for us great things, and we felt a satisfaction 
 which words can but feebly express. The great object of our 
 voyage was accomplished. The foundation of the New Guinea 
 Mission was laid. 
 
 DESCRIPTION OF THE TWO ISLANDS. 
 
 But we must now return and say something a little more 
 definite about the islands that are likely to occupy so import- 
 ant a position in the evangelisation of New Guinea. Of course 
 we saw but little of them ourselves, and so are unable to give 
 a very satisfactory account. They lie on the west side of the 
 Great Bight, or Gulf of Papua, about lat. 9 30' and long. 
 142 40'. 
 
 Tauan is a small, rocky, mountainous island. It has one 
 high central mountain, which appears to reach an elevation of 
 1500 to 2000 feet. From this mountain the land slopes gra- 
 dually down to the sea. The island looks wild and rugged for 
 so low a latitude, very unlike islands in similar latitudes in 
 Eastern and Central Polynesia. Immense blocks of stone are 
 strewed about in wild confusion, and present all manner of 
 fantastic shapes. Some look like grave-stones ; others like 
 mounds erected over graves, and others like pillars, forming 
 doorways and arches. Some of the blocks are of immense 
 size, and must have been thrown into their present positions 
 by tremendous convulsions. In some cases, one block is placed 
 upon the top of another, forming a sort of cope-stone, and 
 appearing as nicely poised and balanced as if it had been done 
 by human hands. 
 
 The part of the island where the teachers are located is a 
 snug, quiet nook, with good, safe anchorage, and a sandy
 
 THE STORY OF THE LIFU MISSION. 369 
 
 beach. There are two or three small streams in the neigh- 
 bourhood, and there is a fair proportion of low land, all of 
 which may, no doubt, be turned to good account; and the 
 most important thing of all is that the island is healthy, and 
 so fitted to be an available asylum at all times from the 
 adjacent coast, and the neighbouring island, where fever and 
 ague prevail. The stated population is very small ; but there 
 seems to be constant intercourse between it and Saibai, the 
 population of which appears large. The circumference of the 
 island may be about ten or twelve miles. 
 
 Saibai is totally different in character to Tauan ; marvel- 
 lously so, considering that the islands are not more than four 
 miles apart. It is a low, swampy island, and fertile in the 
 highest degree. No part of it seems to be more than about 
 eighty feet above the level of the sea. A large part of one 
 side is covered with mangroves ; and behind the village, where 
 we met the people, there is a very extensive fresh-water 
 swamp, which looks as if it might generate any amount of 
 malaria ; still, as already mentioned, the natives look remark- 
 ably well. 
 
 The swamp appeared like irrigated plantations, and no 
 doubt parts of it are under cultivation. The natives were 
 moving about it in little skiffs, and beautiful wild ducks with 
 snow-white plumage were seen enjoying themselves, evidently 
 in no fear of being molested. On the further side this great 
 swamp is protected from the incursions of the sea by a natural 
 rampart, somewhat like the elevations that surround Mare 
 and Lifu, and other islands of Eastern and Western Polynesia. 
 As regards productiveness, Saibai is evidently quite a garden ; 
 and this is a matter of considerable importance in view of the 
 comparative sterility of Tauan. It is probably from thirty to 
 forty miles in circumference. 
 
 The two islands, as already remarked, are about equally 
 distant from the mainland, and with the natives on the coast, 
 not only in their immediate neighbourhood but for many miles 
 beyond, they have close relations. Hence, getting a footing 
 among them is really equivalent to obtaining a hold upon the 
 
 2A
 
 3 7O THE STORY OF THE LIFU MISSIO.V. 
 
 mainland ; whilst over that it has the invaluable advantage of 
 securing a safe retreat in case of loss of health. With the pre- 
 vailing winds, whether blowing from the east or the west, the 
 channel can be crossed at any time in an hour, either from the 
 one side or the other, there being a fair wind both ways. And 
 on the coast is a large population, among whom we doubt not 
 the light will soon spread, scattering the darkness of untold 
 ages, and introducing an era, the characteristics of which will 
 be, " Glory to God in the highest, peace on earth, and good will 
 to men." Alas ! what labours, struggles, and conflicts must 
 intervene before the full realisation and development of our 
 scheme ; but the result is sure, for the mouth of the Lord hath 
 spoken it. He will sustain His servants under all, and enable 
 them to triumph over all. 
 
 Our understanding with the teachers is that two of them, 
 Kerisiano and Waunaea, consider themselves as specially ap- 
 pointed to the mainland, and that the other two regard the 
 islands as their more immediate sphere. 
 
 The country on the mainland presents a level flat, as far as 
 the eye can reach, except one hill of no great elevation. The 
 whole is an unknown land, unexplored and un visited by white 
 men, and so it will probably remain for years to come, as 
 other parts of New Guinea present greater attractions to those 
 who may resort to it for scientific or commercial purposes. 
 
 VISIT TO CAPE YORK. 
 
 On Monday the 10th of July we sailed from Warrior 
 Island at nine A.M., and stood for Cape York, the northern 
 point of Australia, which we reached on the evening of Tues- 
 day the llth. Cape York is only sixty miles from Warrior 
 Island. Our object in calling at Cape York was to see Mr 
 Jardine, agent of the Queensland Government, and Lieutenant 
 Chester, ex-police magistrate, who reside there, and also to 
 take in water for the return voyage. We thought it important 
 to see Mr Jardine on account of his official position, and Mr 
 Chester on account of the warm interest he takes in the native 
 races, and the frequent cruises he makes among the islands.
 
 THE STORY OF THE LIFU MISSION. 371 
 
 We wished to acquaint them with what we had done and 
 intended doing in the way of landing teachers ; to enlist their 
 sympathies in our object ; bespeak attention and succour for 
 the teachers should danger or difficulty arise ; and get from 
 them any information that may be useful in our future opera- 
 tions. 
 
 We at length reached Somerset, where these gentlemen 
 reside. As we opened up the bay, Port Albany, at the head 
 of which is the Government settlement, we were much struck 
 with the beauty of the scene. The house in which Messrs 
 Jardine and Chester reside stands upon high ground, some 
 two hundred feet or more above the sea level. It is covered 
 with an iron roof, has spacious verandahs, and looks exceed- 
 ingly neat ; and with the various other houses by which it is 
 surrounded, and which compose the settlement, it presents 
 altogether an imposing sight. 
 
 Mr Jardine met us at the landing-place and gave us a most 
 friendly reception, and we spent, in company with him and 
 Mr Chester, two or three pleasant and profitable hours, giving 
 and receiving information mutually interesting. Mr Jardine 
 authorised us to instruct our teachers that, in the event of 
 danger or difficulty arising, they have only to apply to him, 
 and he will render them all the assistance in his power. Thus 
 they will always have an available retreat at Somerset should 
 they have occasion to seek it : and Mr Chester will visit them, 
 and give them countenance and encouragement when he makes 
 his rounds among the islands. He has promised to visit 
 Darnley Island shortly, and take the teacher appointed to 
 Murray Island to his destination, should he find him still on 
 Darnley. Mr Chester is well known on Murray Island; hence 
 his accompanying the teacher is likely to be of much service. 
 On the whole we were much gratified by our visit to these 
 gentlemen. We saw only two Englishmen who appeared to 
 be residents at Somerset, in addition to Messrs Jardine and 
 Chester, and the mother of the former. All the other persons 
 connected with the establishment appear to be natives of 
 Australia, with a few from some of the islands to the eastward.
 
 372 THE STORY OF THE LIFU MISSION. 
 
 Several native troopers figure about the establishment in a uni- 
 form which gives them something of an imposing appearance. 
 They are paid 3 per month, which we were glad to find they 
 have it not in their power to spend in intoxicating drinks. 
 
 All about Cape York is a fine healthy country ; the fever 
 and ague said to be prevalent on New Guinea are unknown, 
 as are also other diseases incident to tropical climates ; and 
 for so low a latitude it is wonderfully cool at this season of 
 the year. But this is true of all the places we have visited 
 throughout the Straits and the Papuan Gulf. The south- 
 easterly trade winds, which blow almost constantly for half 
 the year, keep the temperature cool ; and we were told that 
 during the other part of the year, when westerly and north- 
 westerly winds prevail, the heat is not very oppressive. 
 
 While on our way to and from Somerset certain curious- 
 looking objects attracted our attention on the slopes of the 
 hills, the nature of which we could not conjecture, and we had 
 not an opportunity of examining them. They were of a drab 
 colour, and bore some resemblance to tombstones, but some of 
 them terminated in two, three, or more spiral turrets. The 
 mystery was solved on our second visit to Tauan, where the 
 same strange objects again arrested our attention ; they were 
 found to be ants' nests ! Some of them were twelve feet in 
 height, and as many round. 
 
 RETURN TO TAUAN. 
 
 We sailed from Cape York on Friday, July 15th. Having 
 brought up at Reunel Island, we found a letter from Josaia, 
 informing us that he and Simone had left the island under 
 circumstances which led them to suppose that their lives were 
 in danger. We at once hastened to Warrior Island, where we 
 found them ; and then with two boats ran down to Tauan. 
 One of these boats we had purchased for the use of the teachers 
 and we proposed to leave it at Tauan. On rounding the point 
 of the island, we descried them on the beach. Fervent grati- 
 tude to God filled our hearts, and corresponding expressions 
 escaped from our lips. We hastened on shore, and spent the
 
 THE STORY OF THE LIFU MISSION. 373 
 
 day with our faithful teachers and their wives, experiencing a 
 satisfaction which words can but feebly express. 
 
 We found all right : no change whatever, except in the right 
 direction, had taken place in the feelings or conduct of the 
 people towards the teachers. What then had led to the strange 
 proceedings of those who had deserted their post and fled, and 
 whose conduct had occasioned us such an amount of trouble 
 and anxiety ? The following is the explanation. Soon after 
 the teachers were landed, it must have been the next day, or 
 
 at latest the second day, a small vessel, the , belonging to 
 
 Sydney, commanded by Captain , engaged in shelling or 
 
 fishing, touched at the island. The said vessel anchored abreast 
 of the settlement where the teachers are located ; and the cap- 
 tain and his mate, and a number of his people, went to the 
 plantations of the natives and helped themselves to sweet pota- 
 toes, bananas, cocoa-nuts, &c. The natives were almost all 
 absent at the time on the neighbouring island of Saibai, and 
 when they returned, and found that their plantations had been 
 plundered, they were of course excited, and a hostile demon- 
 stration was the consequence. All the teachers were alarmed, 
 and thought themselves in danger. This seems clear from the 
 fact, that the two who remained retired by turns to commit 
 themselves by prayer to the Divine protection. But when the 
 question of flight was raised, one of them, Waunaea, said he 
 would not leave ; the natives had done nothing to them, and 
 he was determined to remain. Upon this, Kerisiano announced 
 that he would stay with Waunaea ; and the other two being 
 inclined to leave, they told them to go, and they would remain 
 and await the issue. 
 
 And what are the mighty inducements that lead men, priding 
 themselves on possessihg a white skin, and calling themselves 
 Christians, to be guilty of conduct so mean and contemptible ? 
 In the present case some two boats'-loads or so of vegetables 
 were obtained, which might have been purchased for trifles of 
 the value of a few shillings. Eeally one wonders that men will 
 stoop to conduct so exceedingly paltry. We left a paper with 
 the teachers, certifying who and what they are, commending
 
 374 THE STORY OF THE LIFU MISSION. 
 
 them to the kind attention of visitors, and expressing deep 
 regret on account of the lawless conduct of certain parties at 
 this island and elsewhere, making special reference to the case 
 which had just occurred, and expressing an earnest hope that 
 there will be no repetition of such doings in future. And here 
 we may remark, as a warning to those who are implicated in 
 the practice animadverted upon, that unless they are discon- 
 tinued, we shall be constrained to expose the perpetrators. We 
 are in a position to do that to a considerable extent now, and 
 jis light spreads, concealment will be more and more difficult. 
 We went, led by a native, and saw for ourselves the plundered 
 plantations of Tauan, and not a little grieved and ashamed did 
 we feel, to think that men of our own colour, and speaking our 
 own tongue, should have been the perpetrators of such a con- 
 temptible deed. 
 
 The teachers and the people of Tauan were delighted at our 
 return. We had much important intercourse with them, and 
 left them in circumstances mutually satisfactory to them and 
 to ourselves. We succeeded at Warrior Island in engaging a 
 native of that place to remain with them for a month as an 
 interpreter. He had been to Sydney, and has a considerable 
 acquaintance with the English language, and bears a good char- 
 acter ; moreover, he is a man of some consequence on his own 
 island, and this will not be lost at Tauan. When his month 
 there is up, another native of Warrior Island will take his 
 place at Tauan in a similar capacity, who is also fitted to be of 
 much use to the teachers. They have, beside, the boat whicli 
 we purchased, so that they can move about at any time as 
 occasion may require. 
 
 VISIT TO THE MAINLAND. KATAU. 
 
 We left Tauan at two A.M. on Monday, July 17th. We 
 were given to understand by our friend Joe that in returning 
 to Warrior Island we might, without loss of time, stand along 
 the coast of the mainland ; and have intercourse with the 
 people of Katau, a populous village which he had visited, and 
 with whose chief and people he had formed an acquaintance.
 
 THE STORY OF THE LIFU MISSION. 375 
 
 Everything turned out as Joe had represented, and we were 
 very thankful that we acted upon his advice. 
 
 In the channel between Saibai and the mainland, and for 
 some distance beyond, we had very light winds. Hence our 
 progress was slow for the first four or five hours, and though 
 the place to which we were bound is only about twenty miles 
 from Tauan, we did not reach it till near noon. For hours 
 we were moving slowly along the coast of the great land, our 
 progress being retarded by an adverse tide. We had a good 
 opportunity of observing every object as we passed. There is 
 little variety ; the land is low all along ; we passed only one 
 little hill. A mangrove swamp extends for many miles, ter- 
 minating at the district to which we were bound. Beyond 
 that are groves of cocoa-nuts, and beyond these are intermin- 
 able forests, stretching away into the interior. 
 
 As we drew near our destination a fine river opened out to 
 view. The weather was unfavourable, wet, and unsettled ; 
 hence the river and the district, with their surroundings, did not 
 show to advantage. Nevertheless, we looked upon them with 
 intense interest. We made our way some distance up the 
 river, and dropped anchor opposite the settlement of Katau. 
 We can hardly hazard an opinion as to the breadth of the 
 river. The current did not seem very broad, but the space 
 covered by fresh water must have been a full mile. Its course 
 is distinctly marked for a considerable distance into the sea. 
 Joe informed us that it has two mouths, about four miles 
 apart, the second of which we could not see. Between it and 
 us was an island, near which we anchored. The island looks 
 very interesting, and adds much to the picturesque beauty of 
 the scene. The river must pour down an immense body of 
 water, especially when flooded. The sea was discoloured for 
 miles on the day of our visit. A native of Warrior Island, 
 who was with us, told us that the river extends a long way 
 into the interior, and that large numbers of people are found 
 on its banks. 
 
 At our first approach the natives looked shy and distrustful. 
 Six or seven appeared, and watched us cautiously as we drew
 
 3/6 THE STORY OF THE LIFU MISSION. 
 
 near ; and it was not till Joe and the young man from Warrior 
 Island were recognised, that we got their confidence. From 
 the appearance of those who showed themselves we felt assured 
 that we had nothing to fear ; so we moved our boat as near 
 the shore as we could get, in order to enable the natives to 
 reach us. As soon as we had done this they waded in to the 
 boat, and we were soon warm friends. Among those who came 
 out to us was Maiuo. the chief, a friend of Joe, and another 
 man of importance. Confidence soon spread, and large num- 
 bers appeared on the beach. The women and children, and 
 the old people, kept out of the way ; still all were unarmed, 
 and we could readily see that no danger was to be appre- 
 hended. We found, after landing, that the natives had hung 
 green boughs in front of their houses, when they saw us at a 
 distance, as an indication of their desire for friendly inter- 
 course. One of the principal men who came to the boat had 
 a basket slung over his shoulder, containing three or four 
 heads of cooked taro. These he offered, thinking probably 
 that we were hungry, and being desirous of showing himself 
 friendly. 
 
 INTERCOURSE WITH THE NATIVES. 
 
 After some delay in the boat we went on shore, and had 
 the high gratification of setting foot on the mainland of New 
 Guinea, and holding intercourse with its people on their own 
 soil. And interesting enough was that intercourse. Few of 
 those we met had seen a white man before. Lieutenant 
 Chester and Captain Banner visited this place during the course 
 of last year : but they landed armed, and the consequence 
 was that the natives fled into the bush, except some twenty or 
 thirty. In our case there was perfect confidence. The men 
 crowded around us to have their curiosity gratified, and the 
 women peered at us from the upper storeys of their houses. 
 By the way, the houses are very remarkable. One which we 
 saw, and measured, was over a hundred feet long ; yet that was 
 a small one comparatively, as the following extract from Lieu- 
 tenant Chester's journal proves : " Some of these houses were
 
 THE STORY OF THE LIFU MISSION. 3/7 
 
 upwards of three hundred feet in length, and appeared like 
 immense tunnels when viewed inside." 
 
 As at Saibai, the umbrellas were objects of special interest ; 
 so much so, that we could not resist the temptation to leave 
 them with the people. One was given to the chief, and the 
 other to another man of importance, and the demonstrations 
 that followed the small gift were amusing indeed. One grand 
 difficulty, however, soon checked their joy : the umbrellas were 
 opened and could not be shut again ; although we had re- 
 peatedly opened and shut them amid roars of applause. At 
 length one fortunate fellow discovered the secret, and was 
 rewarded by the loud acclamations of the bystanders. 
 
 We found the people here very much like those of Saibai 
 and Tauan, so that what has been said of the one will apply 
 to the other. They are a mild, inoffensive-looking race, and 
 they are industrious, if we judge from the abundance of food 
 which they seem to possess. When they were given to under- 
 stand that a little trading would be done, taro, bananas, and 
 cocoa-nuts were soon forthcoming ; and in a short time Joe 
 and Mr Ormiston, the mate of our vessel, had bought as much 
 as we could conveniently carry away. 
 
 We made it our special business, of course, to try and give 
 to the chief and people some idea of our object in visiting 
 them and their neighbours. We told them of the teachers we 
 had left at Tauan and Darnley Island, and of our visit to 
 Saibai, striving to convey some notion of the benefits which 
 will accrue from the presence and labours of teachers. The 
 chief declared his approval, and his wish to have teachers to 
 live with him ; he said he would go to Tauan, and see those 
 left there, and that he would receive and provide for them 
 whenever they might visit his land. Thus we have got one 
 open door on the mainland of New Guinea ; and who can tell 
 the mighty results to which that may lead t There are some 
 600 or 700 people connected with the village we visited ; there 
 is another settlement a little further up the river on the same 
 side ; and there is doubtless a large population on the banks 
 of the river, stetching away into the great unknown interior.
 
 378 THE STORY OF THE LIFU MISSION. 
 
 With only one request of the chief we Avere unable to 
 comply. Having entered into a friendly compact with us, h e 
 wanted us to help him to light a tribe on the opposite side of 
 the river, who are hostile to him. Quite a natural idea for him 
 to wish to turn his new friends to account in that way. We 
 hope, ere a great while, to show him a more excellent way, 
 namely, by changing enemies to friends. Let teachers get a 
 footing among both parties, and their ancient feuds are likely 
 soon to be forgotten, and peace and good-will to be established 
 in their room. 
 
 The river on whose banks these people reside has neither 
 name nor place on any chart. It, and its surroundings, and 
 all on as far as Saibai and Tauan, and we know not how much 
 further beyond, are unexplored. In the meanwhile, till a better 
 name can be found, we may call it the Katau Eiver. 
 
 RETURN TO DARNLEY ISLAND. 
 
 About two P.M. we took our leave of our new acquaint- 
 ances, leaving them evidently much gratified with our visit, as 
 assuredly we were with the intercourse we had had with them. 
 We had a rough, disagreeable passage back to Warrior Island, 
 but all ended well. We reached the Surprise about noon on 
 Tuesday, the 18th July. 
 
 We left Warrior Island on Wednesday, July 10th, feeling 
 deeply grateful to our friend Captain Banner, and to Captain 
 Bedford also, of the James Merriman, connected with the same 
 establishment, who had manifested the kindest interest in our 
 operations and sympathy with us in our difficulties. Our 
 course was again directed towards Darnley Island. We brought 
 up for the night at Kennel Island, and on the following morn- 
 ing again made sail. We had a hard day's beating, and got to 
 anchor early on Friday morning, July 21st. 
 
 We had the satisfaction of finding all going on well with the 
 teachers. A number of the people had attached themselves to 
 them, and these and others had assisted them to put up a neat 
 little cottage. Thus at this early stage of the mission they are
 
 THE STORY OF THE LIFU MISSION. 379 
 
 comfortably housed, and their circumstances altogether are full 
 of encouragement. We were unable to get to sea on Saturday, 
 on account of ship's business, so we spent the Sabbath at the 
 island. We went round to the settlement where the teachers 
 are stationed, and had service with them. The occasion was 
 deeply interesting. In addition to the teachers and their 
 families, and a number of natives from the Loyalty Islands, we 
 had quite a company of natives assembled ; about eighty, old 
 and young. They were, of course, mere spectators ; still it was 
 pleasing to see them, as it showed interest and friendly feeling. 
 About thirty of them had managed to get a little clothing ; 
 very scanty in most cases, yet interesting to see. About that 
 number have decidedly attached themselves to the teachers, 
 and show them great kindness. Our first acquaintance, Dabat, 
 continues their staunch friend ; and on the whole their pro- 
 spects are very encouraging. 
 
 Mataika, who it will be remembered is appointed to Murray 
 Island, and was left here only temporarily, will proceed to his 
 destination as soon as a suitable opportunity offers ; which is 
 likely to be in about six weeks or two months from the time 
 of our visit. Soon after the service, we bade the teachers and 
 others on shore adieu, and returned to the ship ; and early on 
 Monday morning, July 24th, we weighed anchor, and set sail 
 on our return voyage. 
 
 VOYAGE OF THE " JOHN KNOX." MR THORNGREN. 
 
 Great interest attaches to our having made a second visit to 
 Darnley Island, from the fact of our having fallen in there with 
 the John Knox. After the idea of attempting the commence- 
 ment of the mission in her was abandoned, and the employment 
 of a larger vessel determined upon, it was arranged that she 
 should still proceed with us, as part of our expedition, and that 
 she and Mr Thorngren should render us such assistance as 
 might be practicable. Mr Thorngren had resided for some 
 time on Darnley Island, and so had experience which it was
 
 380 THE STORY OF THE LIFU MISSIO.V. 
 
 hoped would turn to valuable account. And now he had made 
 up his mind to return to his former home, and settle there. It 
 was hoped, moreover, that his presence there with his handy 
 little vessel might be of much service to us in the early years 
 of the New Guinea Mission. 
 
 The John Knox is a fine little cutter, but she is only eleven 
 tons burden. Mr Thorngren set out on his adventurous voyage 
 from New Caledonia with sixteen souls on board, some of them 
 women and children, and all of them, with a single exception, 
 natives of the Loyalty Islands. Had he made a direct course, 
 he would have had to traverse fifteen or sixteen hundred miles of 
 ocean. Some of the passengers were to have gone in our vessel. 
 Hoping to fall in with us at the south-east end of New Guinea, 
 he made for the Louisiades, but was carried by contrary winds 
 to the Solomon Archipelago, which he mistook for the Louisi- 
 ades. Then New Britain was mistaken for New Guinea ; and 
 Mr Thorngren stood along the coast till the appearance of the 
 land convinced him that he was on the wrong side of New 
 Guinea. By continuing his course westward, his convictions 
 were confirmed, and he had to make the best of his way back 
 against a head- wind. 
 
 On his way he spent twenty-one days among the islands of 
 the D'Entrecasteaux group. He met with very kind treatment 
 from the natives, and gathered valuable information which will 
 be of use to us in our prospective operations. 
 
 One very important point seems clear from his account viz., 
 that the natives of that large group, and most probably those 
 of the adjacent coast, belong to the Malay race. The colour 
 of their skin, their straight but slightly curled hair, and words 
 in their language unmistakably Malayan, the high position 
 occupied by the women, their mode of dress, tattooing, carving 
 of canoes, &c., all go to identify them with the Malay tribes, 
 who people the islands of Eastern and Central Polynesia. The 
 group consists of four or five very large islands, and a great 
 number of small ones. All the more considerable islands 
 are inhabited. They are separated by narrow channels, and
 
 THE STORY OF THE L1FU MISSION. 381 
 
 would form a fine field for missionary labour ; just the field 
 for teachers from Eastern and Central Polynesia. The laro-e 
 islands are very lofty ; some of them appearing to reach an 
 elevation of from 5000 to 7000 feet. 
 
 Various curiosities obtained by Mr Thorngren show that 
 the people have quite a taste for carving, an additional proof 
 of their Malayan origin. They have indifferent houses and 
 poor war-weapons, their skill and taste being chiefly seen in 
 the construction and decoration of their canoes. After leaviu" 
 this interesting group Mr Thorngren fell in with a fishing-party 
 from, he supposes, an island called Bonvouloir, lying off the 
 north-east end of New Guinea. The party consisted of twenty 
 persons in two canoes; they and Mr Thorngren and his people 
 spent a day together, during which the two companies seem to 
 have formed quite a friendship. When they came to part, the 
 savages embraced the white men with all affection, as if they 
 had been old and intimate friends. How different from the 
 kind of intercourse which so often takes place between civilised 
 and uncivilised men when they first come into contact ! Of 
 course Mr Thorngren was entirely in the power of the natives 
 at the different places at which he anchored. At any moment 
 they might have surrounded him and his small party, and 
 overpowered them ; yet no disposition was shown to take 
 advantage of their circumstances, a satisfactory proof of the 
 peaceful and friendly character of these people, and a presump- 
 tive proof that among barbarous, as well as civilised men, the 
 rule will generally hold, that men are to us what we are 
 to them. " He that would have friends must show himself 
 friendly," and he who does this will generally meet with an 
 appropriate response. 
 
 As far as Mr Thorngren could judge, the people from the 
 small island spoke the same language as those of the large 
 group. After parting with these people, Mr Thorngren made 
 his way round the east cape of New Guinea, and thence to 
 Darnley Island, where he terminated his adventurous and 
 eventful voyage on the 19th July, fifty-nine days from the 
 time of his leaving New Caledonia. It was a great relief to us
 
 382 THE STORY OF THE LIFU MISSION. 
 
 to find that the party had reached their destination in safety, 
 as we had serious fears lest some disaster should have befallen 
 them. 
 
 REDSCAR BAY ON THE MAINLAND. 
 
 After leaving Darnley Island, on Monday, July 24th, we 
 stood over towards the coast of the mainland of New Guinea; 
 hoping, by so doing, to fall in with slants, if not with fair 
 winds, to enable us to make our way to the east. On Tuesday 
 the high land was sighted ; but we had very light winds for 
 the next twenty-four hours. On Friday, the 28th, we stood 
 close in to land, and had a good view of Yule Island and the 
 country adjacent. We were near enough to see the natives on 
 shore, but none of them showed any disposition to come off 
 to us. 
 
 Yule Island is about four miles in length, and one in breadth. 
 It is 534 feet in height, and with the exception of a few grass 
 patches, it is covered with apparently large timber. It lies in 
 front of a very extensive opening in the coast, which is sup- 
 posed to be the mouth of a large river. The adjacent coast is 
 unsurveyed. The island looks as if it might prove a Tauan 
 for this part of the mainland, when we may be able to extend 
 our operations thus far along the coast. These small islands 
 lying close to the mainland are likely to be of great service in 
 carrying on the evangelisation of New Guinea, as they are 
 almost certainly free from the diseases that are said to prevail 
 on the low land along the coast. Yule Island is in latitude 
 8 4' S., and longitude 146 30 E. 
 
 Kough weather came on just as we were leaving this part 
 of the island, and for the next four or five days we made no 
 progress. On Wednesday, the 2nd of August, we made the 
 land again, very little to windward of where we were on the 
 Thursday preceding. The south-east trades in these parts 
 seem to blow very strongly all the time at this season of the 
 year. For three days of the above interval we had strong 
 head-winds and a very high sea, while it was quite fine over- 
 head ; the sun shining by day and the moon by night. Thus
 
 THE STORY OF THE LIFU MISSION. 383 
 
 it is a very formidable undertaking indeed to get to windward. 
 On the afternoon of Thursday, August 3rd, we were abreast 
 of Eedscar Bay, and on the following day, about noon, we 
 anchored near the east point of the bay, close to a remarkable 
 headland named Redscar Head. The name Redscar was given 
 to this point and the bay on account of the reddish colour of 
 the cliffs. We were able to turn our stay in Redscar Bay to 
 valuable account. 
 
 The natives were at first exceedingly shy. They showed no 
 disposition to come near the ship ; and had no advance been 
 made on our part we should doubtless have left without hold- 
 ing intercourse with them. But on Saturday morning a boat 
 was sent to the shore, and after a while returned with a man 
 and a boy. They were from a canoe which the boat had met. 
 No natives were found where it landed, though we had seen a 
 number about the place the day before ; they were evidently 
 distrustful, and so were inclined to keep out of our way. By 
 bestowing little presents upon the man and the boy, and send- 
 ing them back to the shore to display their gifts, and tell the 
 wonderful tale of what they had seen, we gained our end ; 
 there was no more difficulty in getting intercourse on shore. 
 
 The most important thing connected with our visit to this 
 place is, that we have ascertained that this part of the coast is 
 peopled by the Malay race. This confirms the impression we 
 got in passing Hood's Bay, seventy-five miles further to the 
 eastward, from the view we had of the natives there : and now 
 we may almost certainly conclude that the whole coast of the 
 Eastern Peninsula, on the south side, from Redscar Bay and 
 possibly from Yule Island, is peopled by the same race. Very 
 probably, judging from the information obtained from Mr 
 Thorngren, the same is true of the north side. It is not 
 unlikely that the dark race may be found in the interior. 
 
 We have ascertained another important point by calling 
 here, viz., that there is no difficulty in having friendly inter- 
 course with the light-coloured races on Papua any more than 
 with the dark. In the case of both we have now tested the 
 thing, and we have seen no trace of that invincible ferocity and
 
 384 THE STORY OF THE L1FU MISSION. 
 
 treachery which have hitherto been regai-ded as their promi- 
 nent characteristics. That they have been guilty of deeds of 
 shocking cruelty and barbarism is beyond dispute. But we 
 suspect that if all the circumstances were known, it would 
 generally be found that there have been misunderstandings ; 
 or that a wrong policy has been adopted by the visitors ; or 
 that in some cases these have been guilty of deeds which fully 
 account for the excesses committed by the natives. In deal- 
 ing with a barbarous people everything, in all ordinary cir- 
 cumstances, depends upon the manner in which that inter- 
 course is conducted. Among the natives of Redscar Bay only 
 a single weapon of war was seen by parties who went on shore 
 and moved freely about among them ; this was a stone club 
 carried by the chief of the party. 
 
 The people of this neighbourhood are a fine race. " They 
 are of a light copper colour, and have handsome features and 
 good expression. Painting the face or body does not seem 
 to be practised here ; but the men are usually tatooed on 
 the breast, cheeks, forehead, and arms. It is much fainter 
 and less profuse than among the women, every visible part of 
 whose skin is generally marked with a great variety of pat- 
 terns. The women wear a petticoat of shreds of the pandanus 
 leaf, reaching to the knee, and the men a narrow piece of cloth 
 secured by a string round the waist." l What the men wear 
 is the maro, or malo, known all over the islands of Eastern and 
 Central Polynesia, and worn by some whole groups, as the 
 Marquesans, in their heathen state. Thus it forms one among 
 the many links that connect them with the light-coloured races 
 on New Guinea. 
 
 "We have seen no place on New Guinea equal in beauty and 
 grandeur to Redscar Bay and its surroundings. The bay is 
 twenty-three miles in breadth and seven in depth. From 
 Redscar Head, which forms the eastern extremity, to the Manoa 
 River, five miles distant, the coast is covered with mangroves, 
 and for some distance inland is is probably uninhabited, and 
 
 * Voyage of H.M.S. Rattlesnake, in 1845-6.
 
 THE STORY OF THE LIFU MISSION. 385 
 
 unfit for cultivation. The river must either be very large, or 
 the conjecture we have met with must be correct, that there 
 is another large river further to the west, as an immense body 
 of fresh water is discharged into the sea. The fresh water 
 line is visible for miles, and the stream is about two miles in 
 breadth. For fifteen miles inland, and thirty-five miles north- 
 west and south-east, the country is low, but it is not a dead 
 flat. There are several hills from the eastern Head onward 
 towards the west ; and there is a small mountain range near 
 the west side, which reaches an elevation of 770 feet. Inland 
 at the distance of forty miles is the great Stanley Eange, which 
 terminates the view. It is very lofty at this part, over 13,000 
 feet, and looks very grand. At early morn, when the weather 
 is fine, the scene is enchanting. The clear, blue outline of the 
 distant mountains towering far above the clouds ; their sides 
 and the hills and valleys at their base, skirted and partially 
 covered with snow-white drapery ; with the rich and beautiful 
 country which stretches out to view on every hand, form a 
 picture of indescribable beauty and grandeur. So far as we 
 could ascertain, the people appeared to have their settlement 
 near the river, and there probably will be the place for a 
 station when we may be able to commence a mission at this 
 inviting place. 
 
 We sailed on Monday, August 7th, and, with our visit to 
 this place, our intercourse with New Guinea, for the present, 
 came to an end. 
 
 CONCLUSION. 
 
 The London Missionary Society, under whose auspices this 
 field has been opened up, will doubtless endeavour to prosecute 
 with vigour the great enterprise of its evangelisation. That 
 Society having a native agency at its disposal such as no other 
 Society (so far as we know) possesses, is in a peculiarly favour- 
 able position for undertaking it. 
 
 The extensive territory examined by us is peopled by two 
 distinct races : the dark race having much in common with 
 the tribes found on most of the islands of Western Polynesia ; 
 
 2 B
 
 386 THE STORY OF THE LIFU MISSfON. 
 
 and a light-coloured race, evidently having a common origin 
 with the natives of Eastern and Central Polynesia. It so hap- 
 pens that the London Missionary Society has just the kind of 
 agency needed for the evangelisation of these two races. In 
 the Loyalty Islands it has what is needed for the dark race ; 
 and for those of Malay origin it has the Tahitian Mission, the 
 Hervey Island Mission, the Niue Mission, and the Samoan 
 Mission ; each of which is in a position to furnish its quota of 
 labourers for the great undertaking, who are just the kind of 
 labourers needed. 
 
 We commend the infant Mission to the watchful care of the 
 great Master, and pray that in a very large measure His bless- 
 ing may rest upon its great future. To Him who hath so 
 graciously prospered our way, and permitted us to realise the 
 desire of our hearts, to Him be glory, honour, dominion, and 
 praise, now and ever. Amen. 
 
 A. W. MURRAY. 
 
 S. M'FARLANE.
 
 THE STORY OF THE LIFU MISSION. 387 
 
 Instead of being absent from Lifu two, or, at most, 
 three months, as we anticipated, we were over five 
 months. Strong winds and currents prevented our pro- 
 gress, in consequence of which we ran short of provi- 
 sions. The native crew were reduced to one cocoanut 
 each per day, and we to a little dry biscuit and coffee, 
 and we all had fish when we could catch them! At 
 Lifu they had begun to entertain grave doubts about 
 our safety, which was perfectly natural, considering the 
 dangerous navigation and the savage character of the 
 natives at New Guinea. Great was the joy, therefore, 
 on our return, and equally great was our gratitude to 
 Almighty God for His goodness to us, and to those we 
 had left behind. About three months afterwards we left 
 for England, in order to edit the New Testament and 
 Psalms in the Lifu language, and to make definite 
 arrangements with the Directors of our Society for 
 carrying on the work on New Guinea. 
 
 The introduction of Christianity to the millions of New 
 Guinea forms a very important epoch, not only in the 
 history of our operations in the South Seas, but also in 
 that of the London Missionary Society. It is the largest, 
 most interesting, and most valuable island upon which 
 our Society has established a mission ; and now that the 
 work is fairly commenced, and approved, and publicly 
 sanctioned by the Board of Directors, we stand pledged 
 and committed to maintain it efficient ; the practical 
 question is, how can that be most economically done. 
 
 Whilst exercising unwavering faith in the ultimate 
 triumph of the gospel on New Guinea, we shall best
 
 388 THE STORY OF THE LIFU MISSION. 
 
 expedite so desirable an end by looking the difficulties 
 before us fairly in the face at the beginning, and arrang- 
 ing our plans accordingly. 
 
 In the first place, we have to encounter difficulties in 
 getting at the natives. Navigation in Torres Straits is 
 considered the most intricate and dangerous in the 
 world. The coast of New Guinea, where we have esta- 
 blished our mission, has not been surveyed, and the river 
 on whose banks we landed is unknown. We have to 
 encounter sunken rocks and reefs, sand and mud banks, 
 currents and calms, and we must be prepared to do it. 
 
 In the second place, we have to face a sickly climate, 
 where it has been proved that to remain on the coast for 
 a single night means to be laid up for three mouths with 
 fever and ague, which happened to seventeen natives 
 engaged in the pearl shell fishery, who spent a night 
 near the Fly river. 
 
 In the third place, we have to meet a savage, treach- 
 erous, blood-thirsty people, who have made cannibal 
 feasts of many a shipwrecked crew ; who pent up the 
 360 Chinese passengers of the St Paul that was lost 
 on their shores, clubbing and cooking three or four every 
 morning until only four remained. 
 
 And in the fourth place, our difficulties are immensely 
 increased, compared with an island like Madagascar, 
 by having to do with a people who are divided into 
 numerous small tribes, speaking various languages, and 
 governed by despotic chiefs. 
 
 Now in order to meet these difficulties it is clear that 
 we must adopt some other plan than that which we have
 
 THE STORY OF THE LIFU MISSION. 389 
 
 hitherto been pursuing in the South Seas. To go in the 
 John Williams, and locate teachers on New Guinea, to 
 be left unvisited till her return voyage, twelve months 
 afterwards, would be simply inhuman. A new station 
 on such an island should be visited within a month after 
 it has been established. So that two things are essential 
 missionaries must be on the spot, and they must have 
 the means of paying frequent visits to the teachers, in 
 order to direct, protect, and if necessary remove them. 
 . A small mission vessel is indispensable for the New 
 Guinea mission, and considering the dangerous naviga- 
 tion on the coast, and the necessity of getting up the 
 rivers and on to the highlands as soon as possible, it is 
 highly desirable that the vessel should have steam power. 
 To the many advantages of a small steamer for our work 
 may be added that of economy, for a sailing vessel would 
 have to be large and powerful, in order to be able to 
 beat to windward outside the barrier reef of New Guinea, 
 whereas a small steamer can thread its way inside the 
 reef more rapidly and more safely ; and should the 
 natives, at any place, show hostile demonstrations, we 
 can steam quietly away and try somewhere else. 
 
 The Directors of our Society (many of whom are 
 practical men in these matters) have decided that a small 
 steamer is necessary for the efficient working of the New 
 Guinea Mission, and during my late visit to Scotland, 
 Miss Baxter of Dundee very generously offered to pro- 
 vide such a vessel, for which purpose she handed to the 
 Directors the sum of 2000. Doubtless, other friends, 
 anxious to identify themselves with the opening up of New
 
 3QO THE STORY OF THE LIFU MISSION. 
 
 Guinea, will provide the annual cost of its maintenance, 
 which will be about four or five hundred pounds. 
 
 The Mission requires a vessel, and a vessel requires 
 safe anchorage at headquarters. Considering the 
 difficulties to be encountered, it is clear that we should 
 begin by settling on healthy localties near the mainland, 
 and by constant communication form the acquaintance 
 of the natives. We should form our headquarters at 
 some point where we can plant our feet firmly without a 
 fear of exciting the cupidity of the natives, and having 
 the station broken up, a point that will be suitable for a 
 sanatorium for our Mission ; where we can establish a 
 school for natives from the mainland ; which may also be 
 a place of refuge in case of necessity ; and where there is 
 a good harbour, and plenty of fresh water. During our 
 visit we looked out for such a place, and found it at 
 Cape York, the most northern point of Australia. It is 
 only eighty miles from New Guinea, and there are 
 numerous islands between where teachers may and should 
 be located. We found a number of unoccupied houses 
 which had been erected by the marines who were located 
 there some time ago by the Queensland Government, and 
 these have very kindly been placed at our disposal. 
 
 Let Cape York be the depot of our New Guinea 
 Mission, at least for a time, and with the voyage of the 
 John Williams so arranged that she may call there on her 
 way to Sydney, bringing teachers and supplies, and 
 giving us as much of her time as can be spared, in order 
 to visit parts of the coast that cannot be safely reached 
 in our small steamer, we may, with a little rearranging
 
 THE STORY OF THE LIFU MISSION. 39! 
 
 of the forces that we already possess, be able to carry on 
 this new, and very interesting and very important mission, 
 without any very great extra expenditure of the Society's 
 funds. 
 
 The whole thing seems feasible, yet we must not be too 
 sanguine, but rather prepared for difficulties and disasters. 
 We are taking up our position before a mighty fortress, 
 whose grim walls frown upon us, and to storm it will 
 require all the piety, courage, skill, and patience that we 
 can command. Let us wisely take every precaution, and 
 go steadily to work, planting ourselves as securely as 
 possible, and retaining every inch of ground we gain, 
 until that great island is transformed into smiling fields 
 and peaceful happy villages. If sustained by the 
 sympathies and prayers of the Churches at home, and 
 guided, protected, and prospered by the great Head of 
 the Church, we shall then see the gospel, which on Lifu 
 triumphed over the vices of heathenism, the stratagems 
 of Popery, and the kalaboose of French, the triumph also 
 over every obstacle that presents itself on New Guinea.
 
 392 THE STORY OF THE LIPU MISSION. 
 
 After reading a paper to the Board of Directors of the 
 London Missionary Society, on the subject of the New 
 Guinea Mission, in December 1872, at which there was a 
 large gathering of Directors, and five of my missionary 
 brethren from the South Seas, and after the case had 
 been considered on several occasions, and committees 
 had reported on various details, the following resolutions 
 were adopted : 
 
 1. That Cape York be made, for the present, the headquarters of 
 
 the New Guinea Mission. 
 
 2. That not less than three English missionaries be appointed as 
 
 the first missionary staff labouring on and around the coasts 
 of that island. 
 
 3. That, in the judgment of the Directors, the circumstances under 
 
 which the New Guinea Mission is established render it neces- 
 sary that a small steam vessel shall be placed at the command 
 of the Mission for local service. 
 
 4. That as Miss Baxter of Dundee has kindly offered to present 
 
 such a vessel to the Mission, the Directors cordially accept Jier 
 offer, and that the vessel be built in Dundee. 
 
 5. That, in their judgment, the vessel should be about fifty feet 
 
 long, and of forty tons register. 
 
 6. That the Directors take upon themselves the annual charge of 
 
 the vessel, which will probably not be less than 500 a-year : 
 thus making the New Guinea Mission a total extra charge to 
 the Society of about 1000 a-year beyond the present outlay 
 of the South Sea Mission. 
 
 THE END.
 
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